LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,  N.  J. 


PRESENTED  BY 


Stephen  Collins  Donation 


Division  _QvD_^C>  oh 

1  ^1  '^ 

Section  ._  ^  _  hr.  A  _  1  _ "—' 


\©44 


COMMENTARY 


• 


SAIIT    PAUL'S    EPISTLE 


^      THE    GALATIANS. 


BY  MARTIN  LUTHER. 


ERROR,   CHIEFLY    BECOMES   FORMIDABLE    FROM    ITS   CONCEALMENT  ;   AND    A    DETKCTICS 
OF   FALSEHOOD    GENERALLY    DISPELS   ITS   CIIARH. 


NEW    YORK: 

ROBERT    CARTER,    58    CANAL    STREET, 

PITTSBURG:— 58  MARKET  STREET. 

1844. 


<J 


T) 


%^ 


TO   THE   READER. 


This  book  being  brought  unto  me  to  peruse  and  to  consider  of,  I 
thought  it  my  part  not  only  to  allow  of  it  to  the  print,  but  also  to 
commend  it  to  the  reader,  as  a  treatise  most  comfortable  to  all  afflicted 
consciences  exercised  in  the  school  of  Christ.  The  author  felt  what 
he  spake,  and  had  experience  of  what  he  wrote ;  therefore  able  more 
lively  to  express  both  the  assaults  and  the  salving,  the  order  of  the 
battle,  and  the  mean  of  the  victory.  Satan  is  the  enemy ;  the  victory 
is  only  by  faith  in  Christ,  as  John  recordeth.  If  Christ  justify,  who 
can  condemn  ?  saith  St.  Paul.  This  most  necessary  doctrine  the 
author  has  most  substantially  cleared  in  this  his  Commentary.  Which 
being  written  in  the  Latin  tongue,  certain  godly  learned  men  have  most 
sincerely  translated  into  our  language,  to  the  great  benefit  of  all  such 
who  with  humbled  hearts  will  diligently  read  the  same.  Some  began  it 
according  to  such  skill  as  they  had.  Others,  godly  affected,  not  suffer- 
ing so  good  a  matter,  in  handling,  to  be  marred,  put  to  their  helping 
hands  for  the  better  framing  and  furthering  of  so  worthy  a  work. 
They  refuse  to  be  named,  seeking  neither  their  own  gain  nor 
glory,  but  thinking  it  their  happiness,  if  by  any  means  they  may 
relieve  afflicted  minds,  and  do  good  to  the  church  of  Christ,  yielding 
all  glory  unto  God,  to  whom  all  glory  is  due. 

EDWINUS  LONDON. 
Aprilis  28,  1575. 


CONTENTS. 


The  Bishop  of  London's  recommendation 

of  this  Book         .  .  .  .  iii 

To  all  afflicted  Consciences,  which  groan 
for  salvation,  and   wrestle  under   the 
cross,  for  the  kingdom  of  Christ  .  xi 

Fifty  inconveniences  that  arise  of  man's 
own  righteousness,  proceeding  of  works, 
gathered  out  of  this  Epistle  to  the  Gala- 
tians,  by  M.  Luther         .  .  .      xviii 

Luther's  Preface      ....         xix 

The  reason  of  Luther's  expounding  this 

Epistle       .....      xxiii 

The  argument  of  this  Epistle        .  .      xxiv 

How  many  kinds  of  righteousness  there 
are  .....      xxiv 

Christian  righteousness      .  .  .       xxiv 

The  righteousness  of  faith  aptly  called 
the  passive  righteousness,   because  it 
consisteth  in  suffering  and  receiving : 
like  as  the  righteousness  of  the  law  is 
called  the  active  righteousness,  because 
it  consisteth  in  doing  and  working        .      xxiv 
The  infirmity  of  man  in  temptations        .       xxiv 
The  law  cannot  comfort  us  in  afflictions         xxv 
/     The  law  is  not  given  to  a  righteous  man, 
^"     but  to  the  lawless  and  disobedient        .        xxv 
Good  works  not  forbidden  .  .        xxv 

Christian  righteousness  not  wrought  by 

us,  but  wrought  in  us      .  .  .        xxv 

We  can  do  nothing  for  the  obtaining  of 

Christian  righteousness  .  .  .        xxv 

The  drift  of  the  Apostle  in  the  Epistle  to 
the  Galatians        ....     xxvii 

See  what  we  fall  into  when  we  neglect 
this  doctrine,  or  want  true  zeal  to,  ad- 
vance the  same    ....     xxvii 

The  occasion  of  writing  this  Epistle  to 

the  Galatians    .        .  .  .  .29 

«_3*ie  devil  hateth  the  Gospel  and  stirreth  up 
,       wicked  men  against  it  .  .  .29 

'—The  doctrine  of  the  Gospel    .  .  .30 

The  effects  of  the  Gospel       .  .  .30 

The  authority  of  the  fiiise  apostles  .  .      31 

The  arguments  of  the  Papists  against  us     .      31 
With  how  great  constancy  St.  Paul  defend- 
eth  his  vocation  and  authority  against  the 
false  apostles  .  .  .  .31 

..trf-The  sum  of  the  two  first  chapters    .  .      32 

Aministerof  Godmustbesureofhis  calling      32 

Glorying  of  Paul  as  touching  his  vocation  . 

necessary  and  holy  ....      32 

Preachers  are  to  be  received  as  messengers 
from  God,  by  whose  ministry  God  himself 
speaketh        .  .  .  .  .33 

A  double  calling,  by  raeans  and  without 
means  .  .  .  .  .34 

Calling  of  the  Apostles  .  .  .34 

Who  be  the  Apostles  .  .  .  ,34 

Calling  of  Matthias     .  .  .  .34 

Apostles,  saints  .  .  .  .34 

Certainty  of  Calling    .  .  .  .34 

They  which  be  not  called,  do  kill  and  de- 
stroy .  .  .  .  .  .34 

What  danger  they  be  in  which  have  no  law- 
/ulcaJlicg     .  ,  ,  .  <      35 


Why  Paul  so  exalteth  his  ealiing  in  every 
place  ...... 

Profit  that  cometh  by  extolling  and  magnify- 
ing of  our  calling 
A  holy  pride     .... 

The  sum  of  the  Epistle  to  the  Galatians 

What  Paul  goeth  about  in  this  Epistle 

Christ's  lictory  is  ours 

Why  he  saith,  "  and  all  the  brethren  " 

Sectaries  shun  the  cross,  and  therefore  they 

resort  to  those  places  where  they  may  do 

most  harm  and  be  out  of  danger    . 

Condition  of  all  godly  preachers 

Comfort  of  faithful  teachers  labouring  under 

the  cross        .  .  .  .  . 

Constant  faith  of  Luther 
The  Word  and  Sacraments  are  not  polluted 
by  our  ungodliness   .  .  .  . 

Seat  of  Antichrist        .  .  .  . 

The  Church  dispersed  throughout  the  world 
Grace,  peace     .  .  .  .  . 

Article  of  justification  must  be  continually 
t;\ught  .  .  .  .  . 

Greeting  of  the  Apostle  strange  and  unheard 
of  to  the  world  .... 

Sin  and  conscience,  two  fiends  vexing  and 
tormenting  us  .... 

Doctrine  of  Christians 
Grace  and  peace,  what  they  bring     . 
Sin  is  not  released,  but  by  grace  alone 
The  world  knoweth  not  the  doctrine  of  true 
godliness        ..... 

Only  by  grace  is  the  conscience  quieted 
What  peace  Paul  wisheth  to  Christians 
Peace  of  the  world,  favour  of  the  world 
Why  this  is  added,  "and  from  our  Lord 
Jesus  Christ"  .  .  .  . 

Merit-mongers,  seeking  to  justify  themselves 
by  their  works,  shut  out  Christ,  and  will 
have  to  do  with  God  alone 
Alcoran  is  a  book  containing  the  Turks'  re- 
ligion, received  from   Mahomet,  a  false 
prophet  that  was  among  tbem 
Will  of  God  is  to  be  sought  in  Christ 
Fall  of  laicifer  .... 

What  God  is  in  his  own  nature 
Where  the  will  of  God  is  to  be  sought 
Christ,  tlie  way,  the  truth,  and  the  life 
The  afflicted  conscience  wrestling  with  the 
judgment  of  God,  is  raised  up  by  only  faith 
in  Christ        ..... 

Christian  divinity  beginneth  at  Christ  lying 

in  the  lap  of  the  Virgin  Mary 
Christ  God         ..... 

The  devil  an  adversary  to  faith 
Power  of  the  Father  and  of  Christ  equal    . 
How  Christ  giveth  grace  and  peace  . 
The  works  of  Christ  are  divin^e  and  proper 
to  God  ..... 

One  and  the  self-same  Godhead  of  the  Fa- 
ther and  of  the  Son 
Mahomet  ..... 

The  works  of  Christ  which  gave  himself  . 

Greatness  of  sin  is  to  be  esteemed  by  the  great- 

Kess  of  the  price  whereby  it  is  abolished 


38 
38 

38 
38 

39 
39 
39 
39 

39 


40 

49 
40 
40 

40 
41 
41 
41 

42 


42 
42 
43 
43 

43 
43 


47 


VI 


CONTENTS. 


Sin  a  mighty  tjTant,  holding  all  men  in  cap- 
tivity and  thraldom  .  ^  .  .48 
The  judgment  of  the  godly  "           .  .48 
There  is  a  great  veheinency  always  to  be 

marlied  in  pronouns  .  .  .48 

The  weakness  of  fiiith  in  us  .  .  .      48 

Reason  doth  extenuate  and  lessen  sin  .      49 

Hypocrites  would  that  these  words  of  Paul 
were  rather  spoken  to  show  his  humility, 
than  the  greatness  of  our  sins ;  for  that 
they  cannot  bear      .  .  .  .49 

The  picture  of  the  justiciaries,  and  such  as 

seek  righteousness  by-works  .  .      49 

Chief  wisdom  of  Christians  .  .  .49 

Sins  against  the  first  table       .  .  .50 

Satan  is  wont  to  change  righteousness  into 

sin   .  .  .  .  .  .50 

How  we  must  answer  the  devil  disputing 
with  us      .  .  .  .  .51 

True  definition  of  Christ        .  .  .52 

Let  every  man  learn  to  apply  this  pronoun 

"our"  unto  himself  .  .  .52 

True  picture  of  Christ  .  .  .52 

What  snares  Satan  layeth  for  us      .  .53 

This  sentence  is  diligently  to    be    urged, 

"  which  gave  himself  for  us  "        .  .53 

Why  Paul  calleth  the  world  present  and  evil      54 
The  world,  the  kingdom  of  the  devil  .      54 

Sins  are  not  taken  away  by  works    .  .      54 

The  ungodly,  with  all  their  gifts,  do  serve 
the  devil        .  .  .  .  .55 

They  that  know  not  Christ,  the  more  wise 
and  righteous  they  are.  the  more  do  they 
hate  and  persecute  the  Gospel        .  .      55 

The  white  devil.    Sj»ritual  whoredom  the 

most  abominable       .  .  .55 

Christ  only  can  deliver  us  out  of  this  pres- 
ent world    .  .  .  .  .55 

The  world  obeyeth  his  prince  the  devil,      .      55 
What  sins  are  in  the  world    .  .  .56 

What  the  world  is  with  all  his  virtues  and 
righteousness  .  .  .  .56 

Kingdom  of  the  world  .  .  .50 

Kingdom  of  Christ       .  .  .  .56 

It  is  a  great  consolation  to  know  that  Christ 

is  given  for  us  by  the  will  of  his  Father  .      57 
God  is  a  common  Father  both  to  Christ  and 
to  us    .  .  .  .  .  .58 

The  Apostle  useth  gentle  speech  towards 
those   that  are  fallen,  that  through   his 
mildness  he  may  revoke  them  and  win 
them  again    .  .  .  .  .58 

How  the  weak,  and  such  as  are  fallen,  ought 

to  be  handled  .  .  .59 

The  study  of  bishops  to  maintain  their  lord- 
ships and  sovereignty  .  .  .60 
That  which,  in  long  time,  of  godly  preach- 
ers is  builded  up,  of  one  wicked  teacher 
is  quickly  destroyed             .            .  .60 
A  true  picture  of  fantastical  bragging  and 
glorious  spirits           .           .            .           .61 

The  churches  are  overthroivn  while  the 
teachers  sleep  ....      Wr 

Kature  and  disposition  of  the  Germans        .      62 
(This  may  well  be  said  of  us  English- 
men, for  oui  heart  is  soon  cooled,  and 
that  may  appear  by  our  cold  proceed- 
ings at  this  day.) 
A  double  exposition  upon  this  place  .      62 

Drift  and  purpose  of  Paul  in  this   whole 
Epistle  .  .  .  .  .63 

An  antithesis,  or  comparison  between  the 
calling  of  Christ  to  grace,  and  the  calling 
of  Moses  to  the  law  and  works      .  .      63 

Good  things  the  doctrine  of  grace  bringeth 
with  it  .  .  .  .63 

The  world  hateth  the  light  and  loveth  dark- 
ness .  .  .  .63 

What  recompense  the  world  rendereth  unto 

Christ  for  his  benefiu  .  .  .63 

Moses  calleth  unto  wrath,  but  Christ  calleth 

to  grace,      .  ,  .  .  .64 

The  white  devil  .  .  .  .64 

The  black  devil  ...  .65 

Satan  changeth  himself  into  an  angel  of  light      65 


Paul's  doctrine  condemned  by  the  false  apos- 
tles    .  .  .  .  . 

Nature  of  heretics  lively  painted  out 

The  devil  will  not  be  black  in  his  ministers 

The  devil  doth  more  hurt  on  the  right  hand 
than  on  the  left        .... 

By  what  means  pure  and  sound  doctrine  is 
preserved        ..... 

Troublcrs  of  the  church 

How  the  false  apostles  had  slandered  Paul 

Contentions  always  in  the  church     . 

Every  one  who  te;icheth  that  works  do  jus- 
tify is  a  troubler  of  men's  consciences 

PapisU  worse  than  the  false  apostles  among 
the  Galatians  .... 

Why  Paul  calleth  the  false  apostles  troublers 
of  the  churches        .... 

False  apostles  brag  of  their  own  doing,  and 
dispraise  other  men's 

False  apostles  trouble  and  overthrow  the 
Gospel  of  Christ        .... 

Wicked  teachers  would  be  counted  most  holy 

Righteousness  of  the  law,  and  righteousness 
of  grace,  are  contrary 

They  that  mingle  the  righteousness  of  the 
law  and  grace  together,  are  subverters  of 
the  Gosijel  of  Christ 

Discommodities  that  follow  the  mingling 
faith  and  works  together 

Vehement  zeal  of  Paul  against  the  false 
apostles  ..... 

Gospel  of  Paul  .... 

Vehemency  of  Paul  against  the  &Ise  apos- 
tles       ...... 

An  horrible  sentence  against  the  Papist 

Changing  of  persons  is  here  to  be  marked  . 

Contents  of  the  two  first  chapters 

Arguments  of  the  Papists  to  prove  that  the 
church  is  above  the  8cri])ture. 

Word  of  God  must  only  be  taught  in  the 
church  ..... 

What  reward  Paul  received  for  his  labour  . 

What  the  ministers  of  God  ought  to  seek    . 

Sum  of  the  doctrine  of  the  Gospel    . 

To  teach  the  things  that  are  of  God 

Signs  that  testify  Paul's  doctrine  to  be  true 

False  apostles  seek  to  please  men     . 

Teachers  of  men's  traditions  seek  to  please 
men     ...... 

Reward  of  godly  teachers 

U^eward  of  liilse  and  ungodly  teachers 

Lies  and  slanders  devised  by  the  false  apos- 
tles against  Paul       .... 

The  chief  purpose  of  Paul  in  this  disputation 

Paul's  doctrine  was  not  after  man    . 

Christ  both  God  and  n>an 

Where  Paul  received  the  Gospel 

ITie  argument  of  the  false  apostles  taken 
from  the  authority  of  the  A|)ostles 

So  great  is  the  weakness  even  of  the  godly, 
that  they  are  hardly  drawn  to  God's  pro- 
mises, though  they  be  most  certaia 

•Office  of  the  law  .... 

ConfifCts  of  the  godly 

Faith  is  the  gift  of  God 

What  inconveniences  follow  the  loathing 
of  God's  word  .... 

Speculation  is  a  naked  knowledge  without 
practice  ..... 

Doctrine  of  tnie  godliness  is  kept  by  prayer 
and  earnest  study  of  the  word 

Enemies  of  the  godly 

The  reason  which  at  this  day  is  used  against 
us,  and  prevailcth  with  many 

The  devil's  argument 

Dr.  Staupitius,  a  favourer  of  LutberN  doe- 
trine,  when  he  began  to  preach 

Doctrine  of  the  Gospel  altributeth  all  things 
unto  God,  and  nothing  to  man 

Neither  angeLs  nor  apostles,  nor  any  other 
arc  to  be  believed,  if  tliey  teach  any  thing 
against  the  word  of  God      ... 

Papists'  argument  against  us 

A  preacher  must  be  sure  of  his  calling  and 
doctrine  .... 


69 


72 
73 
73 
73 
73 
74 
74 

75 
75 
75 

76 

7S 
76 
77 
77 

78 


81 


CONTENTS. 


vu 


PAOE 

Zeal  of  Paul     .  .:  .  .  .82 

What  Paul  calleth  the  traditions  of  the 
fathers  .  .  .  .  .82 

The  first  journey  of  Paul        .  .  .83 

Paul's  merit  of  desert  .  .  ,83 

By  what  deserts  we  obtain  grace      .  .      84 

What  manner  of  saints  the  devil  loveth      .      84 
Publicans  and  sinners  are  fax  better  than 
merit-mongers  .  .  .  .85 

Our  deserts       .  .  .  .  .85 

Papists  a  bloody  generation    .  .  .85 

By  what  deserts  we  attain  grace       .  .      85 

Deserts  of  Paul  .  .  .  .86 

Paul's  doctrine  .  .  .  .86 

Definition  of  the  Gospel  .  .  .86 

Papists  have  turned  the  Gospel  into  the  law 

of  charity,  and  Christ  into  Moses,  .      87 

The  Gospel  is  not  learned  by  any  study  of 
man,  but  is  taught  from  above  by  God  him- 
self    .  .  .  .  .  .87 

Paul  the  Apostle  of  the  Gentiles       .  .      87 

Paul's  divinity  .  .  .  .  .88 

Office  of  Paul   .  .  .  .  .88 

Confutation  of  the  argument  of  the  false 
apostles  .  .  .  .  .89 

Paul  became  all  things  to  all  men     .  .      89 

Why  Paul  glorieth  so  much  that  he  hath  not 

learned  his  gospel  of  any  man        .  .      90 

The  testimony  of  all  the  churches  in  Judea 
for  Paul  .  .  .  .  .91 

Paul's  doctrine.    Contention  of  such  as  were 

turned  from  the  Jews  against  Paul  .      92 

Declaration  of  Paul  and  Barnabas,  as  touch- 
ing those  things  which  were  done  among 
the  Gentiles  .  .  .  .  .92 

What  they  answer  to  Paul  in  this  disputa- 
tion, which  are  so  earnest  for  the  law      .      92 
They  that  were  converted  from  the  Jews 

hardly  forsook  the  law        .  .  .92 

Custom  is  a  double  nature      .  .  .93 

God  always  beareth  with  the  infirmities  of 
his  people      .  .  .  .  .93 

What  they  had  to  say  for  themselves  that 
resisted  Paul .  ...      93 

Paul  taketh  unto  himself  witnesses,  Barna- 
bas and  Titus  .  .  .  .94 

Paul  so  defendeth  his  Gospel,  that  he  will 

have  all  things  give  place  unto  it  .  .95 

The  question  that  was  handled  in  the  assem- 
bly of  the  Apostles  .  .  .  .95 

Why  Paul  sailh,  "  Lest  I  had  run  in  vain"      96 
What  was  decreed  in  this  conference  .      96 

How  Paul  refused  circumcision         .  .      96 

How  we  teach  fasting  and  other  Christian 

exercises  at  this  day  .  .  .97 

What  Paul  determined  in  that  conference  of 
the  Apostles .  .  .  .  .97 

Why  Paul  would  not  suffer  Titus  to  be  cir- 
cumcised      .  .  .  .  .97 

Obstinate  adversaries  defend  their  wicked 

doctrine  by  violence  and  tyranny  .  .      98 

Triumph  of  Paul  against  the  false  apostles       98 
The  Pope  putteth  righteousness  in  the  keep- 
ing of  his  traditions,  and  damnation  in  the 
breaking  of  them      .  .  .  .99 

Gospel  of  the  false  apostles    .  .  .99 

Gospel  of  the  Pope  and  other  heretics  .      99 

Truth  of  the  Gospel.    Corruption  of  the 
Gospel  .  .  .  .  .100 

Doctrine  of  the  Papists  concerning  faith      .    100 
Object  of  Reason,  whereunto  it  looketh. 
Object  of  faith  is  the  thing  whereunto  the 
eye  of  faith  looketh,  which  is  Christ        .    100 
Faith  furnished  with  charity  .  .    101 

Papists  imagine  that  charity  is  inclosed  in 

faith  as  a  diamond  in  a  ring  .  .    101 

-  Christ  is  the  true  diamond,  and  not  charity    101 
Charity    the    Papists'    diamond,    rejecting 
Christ  .  .  .  .  .101 

Sleights   practised    of    the    false    apostles 
against  Paul  .  .  .  .  .101 

Luther  was  content  in  the  time  of  bUndness 
to  bear  with  those  things  which  now  in 
the  light  of  the  Gospel  are  utterly  to  be 
rejected         .  .  .  .  .102 


PAQK 

Pope's  thunderholts     .      _  .  .    lOg 

It  is  a  point  of  true  Christianity  to  be  stout 
against   merit-mongers,   for  keeping  the 
Christian  liberty       ....    108 
When  faith  is  found  all  things  are  safe        ,    102 
Holy  obstinacy  and  stoutness  of  the  godly  .    103 
Doctrine  of  the  law     ....    103«^i^ 
Doctrine  of  the  Gospel  .  .  .    103 

Why  Paul  giveth  not  unto  the  Apostles  any 

glorious  title  .....  104 
Argument  of  the  false  apostles  against  Paul  104 
The  word  of  God  must  be  preferred  before 

all  persons  and  titles  whatsoever  .  .    105 

Man  regardeth  the  person       .  .  ,    105 

Every  creature  of  God  may  be  called  the 
veil  of  God,  because  God  is,  as  it  were, 
covered  and  shadowed  under  it      .  .    106 

Man  trusteth  to  the  veils  of  God,  and  not  to 

God  himself  .  .  .  .  .106 

Outward  veils  are  God's  good  creatures,  but 

to  trust  in  them  is  wicked   .  .  .    106 

God  suffereth  his  dear  saints  to  fall  into 
great  vices,  that  we  should  not  cleave  to 
their  persons  ....    107 

Cursed  is  humility  in  matters  of  God  and  of 

faith 110 

The  stoutness  of  Paul  is  carnal  .  .    113 

What  Paul  calleth  grace         .  .  .114 

Paul  and  the  other  Apostles  taught  all  one 
Gospel  .  .  .  .  .115 

A  good  minister  must  be  careful  for  the  poor    115 
The  world  is  ready  to  give  for  the  mainte- 
nance of  ungodliness,  but  it  careth  not  for 
God's  ministers         ....    115 

The  majesty  of  the  article  of  justification  .    116 
It  behoveth  us  to  be  obstinate  in  God's  mat- 
ters    .  .  .  .  .116 

A  Christian  will  openly  reprove  vices  in  his 
brother  .....    117 

The  prophets  and  apostles  sinned,  and  had 
their  infirmities         ....    117 

No  saints  without  sin  ....    117 

Dissension  between  Paul  and  Barnabas       .    117 
The  falls  of  the  saints  bring  comfort  unto  us    118 
Peter  liveth  with  the  Gentiles  like  a  Gentile    118 
The  offence  of  Peter   .  .  .  .119 

What  the  believing  Jews  gathered  of  Paul's 
abstaining      .....    120 

The  dissimulation  of  Peter    .  .  .    120 

Sin  of  Peter       .  .  .  .  ,121 

Dissimulation,  what  it  is         .  .  .    121 

The  law  and  the  Gospel  must  be  discerned 
one  from  the  other.    Law  and  reason  are  ,-^ 

against  faith  ....    122 

What  we  must  do  when  our  conscience  is 
terrified  .....    122 

Moses,  in  the  mountain,  was  above  the  law ; 
so  in  matters  of  faith  we  must  have  noth- 
ing to  do  with  the  law         .  .  .    122    *"~ 
We  must  not  trust  in  oiu-  own  strength        .    123 
Without  God  we  can  do  nothing       .           .    123 
Peter  knoweth  not  his  error    .           .           .    123 
The  difference  of  the  law  and  the  Gospel 

ought  most  diligently  to  be  learned  .    124 

When  the  law  is  to  be  luged  .  .    124  . . 

The  law  hath  nothing  to  do  with  conscience    125 
When  we  must  hear  the  law  .  .    125 

Liberty  of  conscience  .  .  .    125 

Faith  justifieth,  and  nothing  but  faith  .    126 

All  things  are  deadly  without  faith  .  .    128 

Works  done  before  and  after  justification    .    129 
The  first  part  of  true  Christianity  is  the 
preaching  of  repentance,  and  the  acknow- 
ledging of  our  sins    ....    132 

The  second  part  is  the  preaching  of  the  for- 
giveness of  sins        .  .  .    132 
Scotus  and  Occam,  doctors  of  hellish  dark- 
ness   ......    133 

Christ,  faith,  imputation         .  .  .    137 

Imputation  necessary  .  .  .    137 

They  that  believe  in  Christ  shall  not  be 

charged  with  their  sins        .  .  .    138 

The  doctrine  of  good  works  must  be  taught 

after  the  doctrine  of  faith    .  .  .    138 

Who  is  a  right  Christian       ^  .  .138 


na 


CONTENTS. 


PAGE 

*  A  Christian  man  hath  nothing  to  do  with 

the  law       .  .  .  .139 

Christians  arc  judges  of  all  kinds  of  doctrine    139 
Faith  justifieth  without  the  law        .  .    141 

The  doctrine  of  good  works  is  not  to  be  neg- 
lected ..... 

Faith  only  justifieth,  because  it  only  taketh 
hold  of  the  benefit  of  Christ 
,  The  law  must  not  be  sutTered  to  reign  in  the 
conscience     ..... 

'  Our  salvation  consisteth  not  in  doing,  but 
in  receiving  ..... 

The  dignity  of  the  law 

The  (itfice  of  Christ     .... 

The  dilference  of  the  law  and  grace  is  very 
easy,  and  yet  are  they  soon  confounded 
and  mixed  together  .... 

They  who  say  that  the  law  is  necessary  to 
righteousness,  are  like  to  the  false  apos- 
tles     ...... 

If  righteousness  come  by  the  law,  then  is 
Christ  unprofitable    .... 

Faith  in  Christ  .... 

There  is  no  [jerfect  obedience  to  the  law, 
even  in  the  justified 

The  Scripture  calleth  the  teachers  of  the 
law,  exactors  and  tyrants,  bringing  men's 
souls  into  spiritual  slavery 

History  of  publishing  of  the  law  in  Exod. 
xix.  20 

Who  niaketh  Christ  a  minister  of  sin 

Christ  hath  tiiken  away  all  evils,  and  hath 
brought  unto  us  all  good  things 

Whatsoever  the  alllicted  conscience  desireth, 
it  findeth  in  Christ  abundantly 

What  Paul  had  destroyed  by  the  ministry  of 
the  Gospel     ..... 

Moses  givclh  place  to  Christ,  and  the  law  to 
the  Gospel     ..... 

The  dilference  of  the  law  and  the  Gospel 
must  be  diligently  marked  . 

Faith  without  works    .... 

Paul's  manner  of  speech  unknown  to  man's 
reason  ..... 

He  that  is  dead  to  the  law  liveth  to  God     . 

The  whole  law  is  abrogated  . 

Christ  free  from  the  grave,  &c. 

What  it  is  to  die  to  the  law    . 

Let  the  flesh  be  subject  to  the  law,  but  not 
the  conscience  .... 

How  afflicted  consciences  mustbe  comforted 

To  live  to  the  law  is  to  die  to  God  ;  and  con- 
trariwise, to  die  to  the  law  is  to  live  to  God 

The  conscience,  by  grace,  delivered  from 
the  law  ..... 

In  the  matter  of  justification  there  is  noth- 
ing for  us  to  do,  but  to  hear  what  Ciu-ist 
hath  done  for  us,  and  to  apprehend  the 
same  by  faith  .... 

This  sentence  well  understood  in  tlie  time 
of  trouble,  maketh  a  man  strong  against 
all  temptations  ■  .  .  . 

A  speech  or  dialogue  between  the  law  and 
conscience     ..... 

A  consolation  against  the  terrors  of  the  law, 
&c.      . 

The  binding  law,  through  Christ,  is  bound 
itself  ...... 

A  new  name  given  to  the  law,  that  it  is  dead 
and  condenmed         .... 

The  most  sweet  and  comfortable  names  of 
Christ  ..... 

Christ  a  poison  against  death 

The  law  of  the  mind  set  against  the  law  of 
the  members  .... 

The  tiesh  subject  to  the  law,  but  not  the 
conscience     ..... 

To  be  crucified  with  Christ    . 

The  true  life  of  the  faithful  . 

The  faithful  are  crucified  and  dead  to  the 
law     ...... 

The  glory  of  the  faithful 

Christian  righteousness 

We  must  have  Christ  only  in  sight  before 
our  eye  .....    169 


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143 
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145 
147 


147 


148 


148 
150 


152 


152 


152 
153 


154 
155 


155 
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156 
158 

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159 
159 
160 
160 

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162 

102 


103 


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165 

160 

166 

166 

166 
100 

107 

167 
167 
168 

168 
168 
169 


TJL.au 

Such  is  our  misery,  that  in  temptations  and 
afflictions  we  set  Christ  aside,  and  look 
back  into  ourselves  and  our  life  past        .    169 
The  old  man     .  .  .  .17* 

The  works  of  Christ  living  in  the  faithful   .    170 
Christ,  living  in  the  faithful,  communicateth 
unto  them  all  gifts  of  grace  and  spiritual 
blessings        .....    170 
The  faithful  both  righteous  and  sinners       .    170 
Faith  so  knitteth  us  and  Christ  together,  that 

we  become  one  with  him    .  .  .    171 

True  faith  is  not  idle   .  .  .  .171 

What  occasion  the  malicious  take  of  this 

doctrine  .....    172 

Good  works  are  not  the  cause,  but  the  fruits 

of  righteousness        ....    173 
The  faithful  live  not  their  own  life,  but  the 

life  of  Christ  ....    173 

The  faithful  live  in  tho  flesh,  but  not  ac- 
cording to  the  flesh  ....    173 
To  live  in  the  faith  of  the  Son  of  God         .    174 
The  difl^erence  between  the  faithful  and  un- 
faithful .  .  .  .175 
The  true  manner  of  justification        .  .    176 
To  do  what  in  us  lieth           .           .           .    176 
Christ  first  loved  us,  and  we  not  him           .    177 
The  dignity  of  the  price  given  for  us            .    178 
How  sects  may  be  withstood             .           .    179 
The  majesty  of  Christ  the  Son  of  God         .    179 
Which  loved  me,  &c.  ....    179 
The  true  force  of  faith            .           .  .180 
-The  law  loveth  not  sinners,  but  accuseth 
them  .                       .           .           .           .180 
The  oflices  of  Christ   .           .           .           .180 
(^hrist  is  a  lover  of  the  afflicted,  and  such 

as  feel  the  burden  of  their  sins      .  .    181 

Me,  for  me         .  .  .  .    181 

As  by  Adam  all  became  guilty,  so  by  Christ 

all  that  believe  are  made  righteous  181 

To  seek  righteousness  by  the  law,  is  to  re- 
ject tlie  grace  of  God  .  .  .    183 
The  world  is  so  wicked  and  perverse,  that  it 

rcjecteth  the  grace  of  God  .  .  .    183 

A  common  sin  to  reject  the  grace  of  God  .  184 
The  devilish  perverseness  of  the  world  .  184 
The  righteousness  which  is- accepted  before 

(iod 185 

Reason,  although  it  be  lightened  with  the 
law,  yea  with  the  law  of  God,  remaineth 

blind 186 

The  commendation  of  the  righteousness  of 

the  law  ....  .    185 

To  make  the  death  of  Christ  unp.'ofitable  .  187 
Just  anger  is  called,  in  the  Scripture,  zeal  or 

jealousy  .....    189 

The  sharp  rebukings  of  the  Holy  Ghost  .  189 
Remnants  of  natural  vices  remain  in  the 

godly 100 

None  pure  but  Christ  ....  191 
Luther's  conflicts  with  Satan  .  .    192 

The  profit  that  comelh  to  the  godly  by  the 

temptation  of  t>atan  .  .  .     193 

Tlie  false  apostles  bewitchers  of  men  .    193 

Tlic  godly  must  diligently  watch       .  .     194 

Worldly  and  secure  men  are  soon  bewitched    194 
"^'hey  that  seek  to  be  justified  by  the  law 


crucify  Christ 
Tlie  fall  of  Lucifer      .... 
The  Holy  Ghost  is  received  by  hearing  the 

word  of  faith,  and  not  by  the  law 
The  law  bringeth  not  the  Holy  Ghost 
The  appearing  of  the  Holy  Ghost     . 
Cornelius  ..... 

Both  Jews  and  Gentiles  are  justified  by  faith 

only    ...... 

The  Gentiles  justified  by  faith 

That  the  Holy  Ghost  is  given  by  the  only 

hearing  of  laith        .... 
Diflerence  between  the  law  and  the  Gospel 
Cornelius,  a  Gentile,  is  justified  by  faith 
The  law  helpeth  not  to  righteousness 
Conscience  witnesseth  that  the  Holy  Ghost 

is  not  given  by  the  law,  but  by  the  hearing 

of  faith  .  .  .  .  . 

Orders  and  kinds  of  life  appointed  of  God    . 


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200 

201 

202 
202 
202 

203 
204 

205 
207 
207 
203 


211 

ill 


/ 


CONTENTS. 


IX 


PAGE 

By  what  means  the  Holy  Ghost  is  given 

unto  us 212 

To  whom  the  kingdom  of  heaven  is  given  .  212 
A  man  is  made  a  Christian  by  hearing  the 

doctrine  of  faith        ....    213 
The  striving  of  the  flesh  against  the  Spirit 

in  the  godly   .....    214 
The  doctrine  of  the  false  apostles    .  .    215 

What  incommodities  the  righteousness  of 

the    law,    or  man's  own   righteousness, 

bringeth         .....    216 
The  judgment  of  reason,  touching  articles 

of  Ikith 222 

Faith  slayeth  reason  ....  223 
The  unfaithful  give  not  glory  to  God  .    223 

Remnants  of  sin  in  the  godly  .  .    224 

A  definition  of  the  Christian  faith    .  .    227 

How  they  that  feel  the  heavy  burden  of  sin 

ought  to  be  comforted  .  .  .    227 

Imputation  of  righteousness  .  .  .    230 

Carnal  begetting  doth  not  make  us  the  chil- 
dren of  Abraham      ....    230 
The  believing  and  the  begetting  Abraham  .    231 
Faith  thinkcth  rightly  .  .  .    232 

The  error  of  the  false  apostles  .  .    236 

Abraham's  faith  and  ours  all  one      .  .    2.37 

A  working  and  a  believing  Abraham  .    239 

It  is  good  to  follow  the  example  of  Christ ; 

but  justification  cometh  not  thereby  .    341 

The  faithful    Abraham  must    be  separate 

from  the  working  Abraham  .  .    242 

Righteoasness  of  faith  and  civil  righteous- 

neis  are  easily  confounded  .  .    244 

The  law  of  sin,  wrath,  and  death     .  .    245 

The  godly  are  not  made  righteous  by  doing 

righteous  things,  &c.  .  .  .    249 

Judas  did  the  same  works  that  the  other 

Apostles  did  .....  250 
The  error  and  impiety  of  hypocrites  .    251 

Hypocrites  go  about  to  do  that  thing  which 

belongeth  only  to  Christ      .  .  .    253 

The  godly  do  not  the  law  perfectly  .  .    254 

Hypocrites  do  many  things,  but  without  fiiith  2G1 
The  difference  between  a  true  and  a  false 

faith 264 

Faith  only  taketh  hold  of  Christ       .  .    265 

The  believing  man  obtaineth  righteousness 

and  everlasting  life  without  the  law  and 

charity  .  .  .  .  .267 

Remnants  of  sin  in  the  saints,  and  the  elect 

of  God  .  .     "      .  .  .270 

Christ  must  be  wrapped  as  well  in  our  sins, 

as  in  our  flesh  and  blood     .  .  .    273 

A  marvellous  combat  between  sin  and  righ- 

'teousness  in  Christ  ....  276 
Sin  and  death  abolished  to  all  believers  .  277 
It  is  the  work  of  God  to  abolish  death,  and 

to  give  life     .  .  .  .  .    278 

Christ  is  our  righteousness,  and  our  sin  is  his    278 
An  inestimable  comfort  for  all  poor  con- 
science-; beaten  down  with  sin       .  .    279 
A  feeling  sinner  bruised  and  broken-hearted 

for  his  sins,  is  counted  no  sinner    .  .    280 

How  Christ  is  truly  known    .  .  .    281 

The  fathers  of  the  Old  Testament  rejoiced 

more  for  the  benefits  of  Christ,  than  we  do  284 
The  promise  of  the  Spirit       .  .  .    286 

The  love  of  ourselves  is  corrupt        .  .    289 

The  nature  of  hypocrites         .  .  .    290 

Abraham  was  not  made  righteous  by  the 

law,  for  when  he  lived  there  was  no  law  293 
We  must  give  to  the  law  and  the  promise 

their  own  proper  places        .  .  .    295 

All  things  are  done  for  the  elect  sake  .    299 

All  men  naturally  judge  that  the  law  doth 

justify 299 

God    hath  ordained    magistrates,    parents, 

laws,  &c.,  that  sins  might  be  bridled  .  303 
The  light  of  the  Gospel  .  .  .306 

The  doctrine  of   the  Gospel  belongeth  to 

those  which  are  terrified  with  the  law  .  308 
The  law  not  only  showeth  unto  a  man  his 

sin,  but  also  driveth  him  to  Christ  .    308 

The  terrors  of  the  law  are  driven  away  by 

faith    .... 


.    308 

ly 

.    31»4 


PAGE 

Faith  in  Christ  dnveth  away  the  terrors  of 

the  law          .            .           .           .           .318 
The  law  is  good  and  holy,  and  yet  intoler- 
able to  man's  nature            .           .           .  322 
The  promises  of  God  are  not  hindered  be- 
cause of  our  sins      ....  322< 
Upon  whom  Christ  bestoweth  his  benefits  .  323  \ 
The  judgment  of  men  as  touching  the  law  .  323  ( 
If  the  law  justify  not,  much  less  do  works 

justify  .  .  .  .  .327 

The  commendation  of  good  works,  out  of 

the  cause  of  justification     .  .  .  327 

Cain,  being  shut  up  in  the  prison  of  the  law, 

and  abiding  there,  despaired  .  .  332 

The  temptjition  of  the  godly  .  .  .  334 

Paul  an  excellent  teacher  of  faith     .  .  345 

In  the  world  there  is  a  difference  of  persons, 

but  not  before  God    ....  346 
The  brazen  serpent  a  figure  of  Christ           .  350 
When  we  feel  the  terrors  of  conscience,  the 
law  must  be  abased,  and  the  promise  mag- 
nified    353 

The  Holy  Ghost  is  sent  in  two  manner  of 

ways  ......  367 

We  must  assure  ourselves  that  we  are  un- 
der grace        .....  369 

The  cry  of  the  Holy  Ghost  in  the  hearts  of 

the  godly 373 

The  cry  of  Moses  at  the  Red  Sea,  and  the 

office  of  the  Holy  Ghost      .  .  .376 

The  godly  have  need  of  the  comfort  of  the 

Holy  Ghost 386 

The  fruit  of  sound  doctrine    .  .  .  403 

Who  be  the  true  sons  of  Abraham   .  .  425 

The  church  begetteth  children  by  teaching  430 

Reason  is  delighted  with  hypocrisy  .  .  433 

The  people  of  grace     ....  435 

Grief  after  the  flesh,  and  glory  after  the  Spirit  436 
False  brethren  at  the  first  are  friends,  but 

afterwards  they  become  deadly  enemies  .  436 
The  world  embraceth  the  righteousness  of 

'     works,  and  condemneth  that  of  faith        .  440 
The  godly  must  st;ind  fast,  that  they  lose  not 

their  liberty  in  Christ         .  .  .  441 

A  remedy  against  the  anguish  and  terrors  of 

conscience  .....  444 
The  devil's  martyrs  ....  447 
Good  works  are  not  condemned,  but  confi- 
dence in  good  works  .  .  .  450 
True  faith  .  .  .  .  .472 
The  righteousness  of  the  faithful  standeth 

not  in  feeling  ....  473 

A  sweet  consolation  in  anguish  of  spirit      .  475 

A  true  and  lively  faith  .  .  .  476 

The  life  of  a  Christian  is  a  course  or  a  race  477 

Christ  a  gift  and  e.xample        .  .  .  479 

No  error  in  faith  ....  485 

Luther  will  be  at  no  unity  with  the  enemies 

of  the  Gospel  .  .  .  .488 

Good  works       .....  490 

Carnal  men  understand  not  faith       .  .  491 

Carnal  men  abuse  Christian  liberty  .  .  492 

Natural  corruption  remaining  in  the  faithful  495 

An  hypocrite  described  .  .  .  495 

How  faith  and  works  are  to  be  taught  .  499 

God  first  loved  us         ...  .  501 

Desires  and  lusts  of  the  flesh  in  the  godly  .  504 

Flames  of  carnal  lust  in  St.  Hierom  .  507 

The  godly  feel  concupiscence  or  lust  of  the 
flesh,  which  in  the  faithful  the  Spirit  re- 
sisteth  .  .  .  .  .507 

The  godly  feeling  the  corruptions  of  the  flesh 

must  not  despair       ....  507 
The  battle  of  the  flesh  and  spirit  in  the 
godly,  and  what  they  must  do  when  they 
feel  sin           ....           .  508 
The  wisdom  of  the  godly  who  only  feel  sin  509 
To  be  led  by  the  Spirit            .           .            .  509 
How  a  troubled  mind  is  to  be  comforted       .  510 
What  it  is  to  crucify  the  flesh           .           .  535 
The  armour  of  God     ....  535 
Why  God  layeth  the  cross  upon  the  preach- 
ers of  the  Gospel      ....  540 
What  offences  are  to  be  forgiven       .           .  543 
How  they  that  are  fallen  ought  to  be  entreated  544 


CONTENTS. 


The  authors  of  sects  painted  out  in  their 

right  colours  ....    547 

The  jwople  delighted  with  novelties  .    549 

What  it  is  for  a  man  to  i)rove  his  own  work  551 
The  work  of  every  man's  calling      .  .    553 

In  death  and  in  the  day  of  judgment,  other 

men's  praises  profit  not        .  .  .    553 

A  commandment  for  the  nourishing  of  the 

ministers  of  the  word  of  God         .  554 

The  ministers  of  Sitan  have  plenty,  but  the 

ministers  of  Christ  do  want  .  .    555 


Satan  oppresseth  the  Gospel  two  ways 
Fulness  of  God's  word  bringeth  loathing     . 
The  world  loadelh  the  ministers  of  Satan 

with  all  worldly  good  things 
Gentlemen,  citizens,  and  husbandmen,  de- 

spisers  of  God's  ministers    . 
Reverence  and  necessary  living  due  to  the 

ministers  of  the  word 
What  it  is  to  sow  in  spirit 
We  must  do  good  without  weariness 


VJiOK 

556 
556 

557 


558 
560 
561 


TO   ALL 

AFFLICTED    CONSCIENCES, 

WHICH    GROAN    FOR   SALVATION, 

AND  WRESTLE  UNDER  THE  CROSS,  FOR  THE  KINGDOM  OF  CHRIST, 

Grace,  Peace,  and  Victory,  in  the  Lord  Jesu  our  Saviour. 


In  few  words  to  declare  what  is  to  be  said  for  the  commendation  of 
this  work,  although  in  few  words  all  cannot  be  expressed  that  may  be 
said,  yet  briefly  to  signify  that  may  suffice,  this  much  we  thought  good 
to  certify  thee,  godly  reader ;  that  amongst  many  other  godly  English 
books,  in  these  our  days  printed  and  translated,  thou  shalt  find  but  few 
wherein  either  thy  time  shall  seem  better  bestowed,  or  thy  labour  better 
recompensed  to  the  profit  of  thy  soul,  or  wherein  thou  mayest  see  the 
spirit  and  vein  of  St.  Paul  more  lively  represented  to  thee,  than  in  the 
diligent  reading  of  this  present  Commentary  upon  the  Epistle  of  St. 
Paul  to  the  Galatians.  In  which,  as  in  a  mirror  or  glass,  or  rather  as 
St.  Stephen,  in  the  heavens  being  opened,  thou  mayest  see  and  behold 
the  admirable  glory  of  the  Lord,  and  all  the  riches  of  heaven,  thy  salva- 
tion freely,  and  only  by  faith  in  Christ ;  his  love  and  grace  toward  thee 
so  opened,  thy  victory  and  conquest  in  him  so  proved,  the  wrath  of  God 
so  pacified,  his  law  satisfied,  the  full  kingdom  of  life  set  open ;  death, 
hell,  and  hell-gate,  be  they  never  so  strong,  with  all  the  power  of  sin, 
flesh,  and  the  world,  vanquished ;  thy  conscience  discharged,  all  fears 
and  terrors  removed,  thy  spiritual  man  so  refreshed  and  set  at  liberty, 
that  either  thy  heart  must  be  heavier  than  lead,  or  the  reading  hereof 
will  lift  thee  up  above  thyself,  and  give  thee  to  know  that  of  Christ 
Jesu,  that  thyself  shalt  say  thou  never  knewest  before,  though  before 
thou  knewest  him  right  well. 

Such  spiritual  comfort,  such  heavenly  doctrine,  such  experience  and 
practice  of  conscience  herein  is  contained,  such  triumphing  over  Satan, 
and  all  his  power  infernal,  such  contempt  of  the  law  compared  with  the 
Gospel,  such  an  holy  pride  and  exaltation  of  the  believing  man  (whom 
here  he  maketh  a  person  divine,  the  son  of  God,  the  heir  of  the  whole 
earth,  conqueror  of  the  world,  of  sin,  of  death,  and  the  devil,)  with  such 
phrases  and  speeches  of  high  contemplation,  of  Christ,  of  grace,  of  justi- 
fication, and  of  faith  (which  faith,  saith  he,  transfigureth  a  man  into 
Christ,  and  coupleth  him  more  near  unto  Christ  than  the  husband  is 
coupled  to  his  wife,  and  maketh  a  man  more  than  a  man,)  with  such 
other  voices,  full  of  spiritual  glory  and  majesty,  as  the  like  hath  not  been 
used  lightly  of  any  writer  since  the  Apostle's  time,  neither  durst  he  ever 
have  used  the  same  himself,  had  not  great  experience  and  exercise  of 
conscience  by  inward  conflicts  and  profound  agonies  framed  him  there- 
unto, and  ministered  to  him  both  this  knowledge  of  spirit  and  boldness 
of  speech. 


Xll  ADDRESS    TO    AFFLICTED   CONSCIENCES. 

And  this  commonly  is  the  working  and  proceeding  of  God's  vocation, 
ever  to  work  things  by  the  contrary  ;  of  infidelity,  to  make  faith  ;  of  pov- 
erty, to  make  riches  ;  in  misery,  to  show  mercy ;  to  turn  sorrow  to 
solace,  mourning  to  mirth ;  from  afflictions,  to  advance  to  glory ;  from 
hell,  to  bring  to  heaven ;  from  death,  to  hfe  ;  from  darkness,  to  light ; 
from  thraldom,  to  liberty ;  in  wilderness,  to  give  waters ;  the  barren  to 
make  fruitful ;  of  things  that  be  not,  to  make  things  to  be ;  briefly,  to 
make  all  things  of  nought.  Thus  began  God  first  to  work,  thus  he  pro- 
ceeded, thus  he  continueth,  and  so  will  unto  the  world's  end.  The  first 
seed  of  promise,  next  to  Eve,  was  given  to  Sarah ;  yet  in  what  case 
was  Eve  before  she  had  the  promise  ?  and  in  what  barrenness  and  des- 
pair was  Sarah  before  she  enjoyed  her  well-beloved  Isaac  ?  The  like 
is  to  be  said  of  the  two  mothers  of  two  most  excellent  children,  Samuel 
and  John  Baptist ;  and  yet  what  griefs  and  sorrows  passed  over  their 
hearts,  being  both  passed  all  hope  in  nature,  before  the  goodness  of  God 
did  work?  How  long  did  Jacob,  the  patriarch,  sen^e  in  miserable 
thraldom  for  his  Rachel  ?  In  what  excellent  glory  was  Joseph  exalted  ? 
Yet  what  suffered  he  before  of  his  brethren,  and  how  long  imprison- 
ment? In  what  and  how  long  servitude  were  the  sons  of  Israel  before 
Moses  was  sent  unto  them  ?  and  afterwards,  in  what  distress  were  they 
compassed  on  every  side,  when  the  sea  was  forced  to  give  them  place  ? 
after  that  again,  what  an  excellent  land  was  promised  and  given  unto 
them,  flowing  with  milk  and  honey?  but  how  were  they  scourged  before 
in  the  desert,  and  yet  had  not  they  the  land,  but  their  children  ?  To 
over-pass  many  things  here  by  the  way,  what  an  excellent  work  was  it 
of  God  to  set  up  David  in  his  kingdom  ?  also  what  excellent  promises 
were  given  to  his  throne  ?  yet  how  hardly  escaped  he  Avith  life  ?  how 
did  the  Lord  mortify  and  frame  him  to  his  hand,  before  he  placed  him  in 
quiet?  Infinite  it  were  to  recite  all.  Briefly,  in  all  the  works  of  God, 
this  ij  usual  to  be  seen,  that  he  worketh  evermore  most  excellent  things 
by  instruments  most  humble,  and  which  seem  farthest  off.  Which  of  all 
the  ApDslles  dfd  ever  think,  when  Christ  was  so  humbled  and  crucified 
upon  the  tree,  that  they  should  ever  see  him  again,  although  he  foretold 
them  of  his  rising  before  ;  insomuch  that  Thomas  did  scarcely  believe 
when  he  with  his  eyes  saw  him  ?  What  man  would  ever  have  thought 
that  Paul,  in  the  raging  heat  of  his  persecuting  spirit,  would  have  turned 
from  a  persecutor  to  such  a  professor ;  from  such  infidelity,  to  such  a 
faith ;  insomuch  that  Ananias  would  scarcely  believe  the  Lord  when  he 
told  him  ?  Such  is  the  omnipotency  of  the  Lord  our  God,  ever  working 
lightly  by  the  contrary,  especially  when  he  hath  any  excellent  thing  to 
work  to  his  own  glory. 

After  like  sort  may  we  esteem  also  of  Martin  Luther,  who,  being  first 
a  friar,  in  what  blindness,  superstition,  and  darkness,  in  what  dreams 
and  dregs  of  monkish  idolatry  was  he  drowned,  his  history  declareth, 
witness  recordeth,  and  this  book  also  partly  doth  specify ;  whose  reli- 
gion was  all  in  Popish  ceremonies,  his  zea  without  knowledge,  under- 
standing no  other  justification  but  in  works  of  the  law  and  merits  of  his 
own  making,  only  believing  the  history,  as  many  do,  of  Christ's  death 
and  resurrection,  but  norknowing  the  power  and  strength  thereof.  After 
he  had  thus  continued  a  long  space,  more  pharisaical  and  zealous  in 
these  monkish  ways  than  the  common  sort  of  that  order,  at  length  it  so 
pleased  Almighty  God  to  begin  with  this  man  ;  first  to  touch  his  con- 
science with  some  remorse  and  feeling  of  sin,  his  mind  with  fears  and 


ADDRESS   TO   AFFLICTED   CONSCIENCES.  Xlll 

misdoubts,  whereby  he  was  driven  to  seek  further :  so  that  by  searching, 
seeking,  conferring,  and  by  reading  of  St.  Paul,  some  sparkles  of  better 
knowledge  began  by  little  and  little  to  appear,  which  after  in  time  grew 
up  to  greater  increase.     But  here  it  happened  to  him  as  commonly  it 
doth  to  all  good  Christians  ;  the  more  that  the  true  knowledge  of  Christ 
in  him  increased,  the  more  Satan,  the  enemy,  stirred  with  his  fiery  darts, 
with  doubts  and  objections,  with  false  terrors  and  subtle  assaults,  seek- 
ing by  all  means  possible  how  to  oppress  the  inward  soul,  which  would 
fain  take  his  rest  in  Christ.     In  these  spiritual  conflicts  and  inward 
wrestlings,  how  grievously  he  was  encumbered,  fighting  against  incre- 
dulity, error,  and  desparation,  marvellous  it  is  to  consider ;  insomuch 
that  three  days  and  three  nights  together  he  lay  upon  his  bed  without 
meat,  drink,  or  any  sleep,  like  a  dead  man,  as  some  of  him  do  write,  la- 
bouring in  soul  and  spirit  upon  a  certain  place  of  St.  Paul,  in  the  third 
chapter  to  the  Romans,   which  was  "  to  show  his  justice ;"   thinking 
Christ  to  be  sent  to  no  other  end  but  to  show  forth  God's  justice  as  an 
executor  of  the  law ;  till  at  length,  being  answered  and  touched  by  the 
Lord  concerning  the  right  meaning  of  these  words,  signifying  the  justice 
of  God  to  be  executed  upon  his  Son,  to  save  us  from  the  stroke  thereof, 
he,  immediately  upon  the  same,  started  up  from  his  bed  so  confirmed  in 
faith,  as  nothing  afterward  could  discourage  him.     Beside  other  manifold 
and  grievous  temptations,  which  I  speak  not  of,  of  all  sorts  and  kinds, 
except  only  of  avarice ;  with  the  which  vice  only  he  never  was  tempted 
nor  touched,  as  of  him  is  written  by  them  that  were  conversant  with  him. 
In  this  mean  while,  during  these  conflicts  and  exercises  of  M.  Luther, 
which,  notwithstanding,  did  him  no  hurt,  but  rather  turned  to  his  more 
furtherance  in  spiritual  knowledge.  Pope  Leo  X.  sent  a  jubilee  with  his 
pardon  abroad  through  all  Christian  realms  and  dominions,  whereby  he 
gathered  together  innumerable  riches  and  treasure  :  the  collectors  where- 
of promised  to  every  one  that  would  put  ten  shillings  in  the  box,  licence 
to  eat  white  meat  and  flesh  in  Lent,  and  power  to  deliver  what  soul  he 
would  out  of  purgatory ;  and,  moreover,  full  pardon  from  all  his  sins, 
were  they  never  so  heinous.     But  if  it  were  one  jot  less  than  ten  shil- 
lings, they  preached  that  it  would  profit  him  nothing.     The  abomination 
whereof  was  so  horrible,  that  when  no  other  man  durst  speak,  yet  Luther 
could  not  of  conscience  hold  his  peace  ;  but,  drawing  out  certain  articles, 
desired  gently  to  dispute  the  matter,  writing  withal  a  most  humble  ad- 
monition to  the  Pope,  submitting  himself  in  a  most  humble  manner  to 
his  censure  and  judgment.     But  the  Pope  thinking  great  scorn  to  be 
controlled  of  such  a  friar,  took  the  matter  so  hot,  that  he,  with  all  his 
cardinals,  with  all  the   rabble  of  monks  and  friars,  bishops   and  arch- 
bishops, colleges  and  universities,  kings  and  princes,  with  the  emperor 
also  himself,  were  all  upon  him.     If  the   omnipotent  Providence  of  the 
Lord  from  above  had  not  sustained  him,  what  was  it  for  one  poor  friar  to 
have  endured  all  these  sharp  assaults  of  Satan,  all  the  violence  of  the 
whole  world,  having  no  less  than  the  sun,  the  moon,  and  all  the  seven 
stars,  as  they  say,  against  him  ;  being  hated  of  men,  impugned  of  devils, 
rejected  of  nations,  by  solemn  authority  condemned,  distressed  with  in- 
firmities, and  with  all  manner  of  temptations  tried  and  proved.     And  yet 
for  all  these  temptations,  such  was  his  life,  that  (as  Erasmus,  writing  to 
Cardinal  Wolsey,  affirmeth)  none  of  all  his  enemies  could  ever  charge 
him  with  any  note  of  just  reprehension.     Again,  such  were  his  allega- 


XIV  ADDRESS    TO    AFFLICTED   CONSCIENCES. 

tions  out  of  the  Scripture,  that  Roffensis,  writing  to  Erasmus,  confesseth 
himself  to  be  astonished  at  them. 

And  thus  much  by  the  way  of  preface,  touching  the  conflicts  and  exer- 
cises of  this  man,  which  we  thought  fit  to  insinuate  to  the  Christian 
reader  for  sundry  purposes  ;  first,  to  note  the  merciful  clemency  of  Christ 
our  Saviour,  in  calling  so  superstitious  and  idolatrous  a  friar  so  graciously 
to  such  a  light  of  his  Gospel,  his  grace  in  justifying  him,  his  might  in 
preserving  him,  his  help  in  comforting  him,  his  glory  in  prospering  him, 
one  against  so  many  ;  and  so  prospering  him,  that  the  whole  kingdom  of 
the  Pope  had  no  power  either  to  withstand  him,  or  to  maintain  itself. 
Secondly,  for  this  respect  also  and  purpose,  that  the  reader,  considering 
the  marvellous  working  of  the  Lord  in  this  man,  may  the  better  credit 
the  doctrine  that  he  teacheth.  And  though  his  doctrine,  as  touching  a 
little  circumstance  of  the  sacrament,  cannot  be  thoroughly  defended;  yet 
neither  is  that  any  great  marvel  in  him,  who,  being  occupied  in  weightier 
points  of  religion,  had  no  leisure  to  travail  in  the  searching  out  of  this 
matter ;  neither  ought  it  to  be  any  prejudice  to  all  the  rest,  which  he 
taught  so  soundly,  of  the  weightier  principles  and  grounds  of  Christ's 
Gospel,  and  our  justfication  only  by  faith  in  Christ.  And  yet  in  the 
same  matter  of  the  sacrament,  notwithstanding  that  he  altereth  somewhat 
from  Zuinglius,  sticking  too  near  to  the  letter  ;  yet  he  joineth  not  so  with 
the  Papist,  that  he  leaveth  there  any  transubstantiation  or  idolatry. 
Wherefore  the  matter  being  no  greater  than  so,  nor  directly  against  any 
article  of  our  creed,  let  not  us  be  so  nice,  for  one  little  wart,  to  cast  away 
the  whole  body.  It  were,  doubtless,  to  be  wished  that,  in  good  teachers 
and  preachers  of  Christ,  there  were  no  defect  or  imperfection.  But  he 
that  can  abide  nothing  with  his  blemish,  let  him,  if  he  can,  name  any 
doctor  or  writer  (the  Scripture  only  except,)  Greek  or  Latin,  old  or  new, 
either  beyond  the  Alps,  or  on  this  side  the  Alps,  or  himself,  whatsoever 
he  be,  which  hath  not  erred  in  some  sentence  or  in  some  exposition  of 
Holy  Scripture.  But  if  he  cannot  so  do,  then  let  him  learn  by  himself 
to  bear  with  other ;  to  take  the  best  and  leave  the  worst  (although  there 
is  no  such  matter  in  this  book  to  be  feared ;  forasmuch  as  we,  having  a 
respect  to  the  simple,  have  purposely  spunged  out  and  omitted  such  stum- 
bling places,  being  but  few,  which  might  offend,)  and  to  give  God  thanks 
for  any  thing  that  is  good  ;  and,  namely,  for  this  which  he  hath  given  us 
by  Luther,  in  opening  to  us  his  grace,  mercy,  and  good  will  in  his  Son, 
so  excellently  through  the  preaching  of  this  man  ;  who,  if  he  had  not 
taught  the  difference  between  the  law  and  the  Gospel,  and  set  out  to  us 
our  justification,  victory,  and  liberty,  by  faith  only  in  Christ  so  plainly, 
so  plentifully,  and  so  assuredly  as  he  hath  done,  who  ever  durst  have 
been  so  bold  to  open  his  mouth  in  such  words,  or  so  confidently  to  stand 
in  this  doctrine  of  faith  and  grace  ?  For  if  there  have  been  since  the 
time  of  Luther,  and  be  yet  some,  which  openly  defend  "that  works  be 
necessary  to  salvation,"  where  he  before  so  mightily  hath  taught  the  con- 
trary ;  what  then  would  these  have  done  if  Luther  had  not  been  1  who 
also  did  forewarn  us  of  the  same,  prophesying  that,  after  his  time,  this 
doctrine  of  justification  would  be  almost  extinguislied  in  the  church,  as,  in 
certain  places,  experience  beginneth  partly  to  prove. 

Wherefore,  so  much  as  the  Lord  shall  give  us  grace,  let  us  hold  con- 
stantly the  comfortable  doctrine  of  faith  and  justification,  and  not  lose 
that  the  Lord  so  freely  hath  given,  calling  upon  the  Lord  with  all  obe- 
dience and  diligence,  to  give  us  grace  with  St.  Paul,  not  to  refuse  the 


ADDRESS  TO  AFFLICTED  CONSCIENCES.  XV 

grace  which  he  bestoweth  upon  us,  nor  to  be  offended  with  this  joyful 
doctrine,  as  may  be.  And  therefore  as  our  duty  was  for  our  part  to  set 
it  abroad,  so  our  counsel  is  no  less  to  every  studious  reader  thereof,  to 
pray  for  grace  rightly  to  understand  that  he  readeth.  For  else,  unless 
the  special  grace  of  Christ  do  help,  hard  it  is  to  flesh  and  blood  to  com- 
prehend this  mystical  doctrine  of  faith  only.  So  strange  it  is  to  carnal 
reason,  so  dark  to  the  world,  so  many  enemies  it  hath,  that  except  the 
Spirit  of  God  from  above  do  reveal  it,  learning  cannot  reach  it,  wisdom 
is  offended,  nature  is  astonished,  devils  do  not  know  it,  men  do  persecute 
it.  Briefly,  as  there  is  no  way  of  life  so  easy,  so  there  is  none  so  hard ; 
easy  to  whom  it  is  given  from  above  ;  hard  to  carnal  sense  not  yet  in- 
spired. The  ignorance  whereof  is  the  root  of  all  errors,  sects,  and  divi- 
sions ;  not  only  in  all  Christendom,  but  also  in  the  world.  The  Jew 
thinketh  to  be  saved  by  his  Moses'  law,  the  Turk  by  his  Alcoran,  the 
philosopher  by  his  moral  virtues.  Besides  these,  cometh  another  sort  of 
people,  not  so  ill  as  the  Jews,  nor  so  heathen  as  the  philosopher,  but 
having  some  part  of  both,  "which  refuse  not  utterly  the  name  of  Christ ; 
but  with  Christ  do  join,  partly  the  law  of  Moses,  partly  the  moral  and 
natural  discipline  of  philosophy,  and  partly  their  own  ceremonies  and  tra- 
ditions, to  make  a  perfect  way  to  heaven :"  and  these,  here  in  this  Com- 
mentary, are  called  Papists,  of  the  Pope  their  author ;  being  divided 
within  themselves  more  than  into  an  hundred  divers  sects,  orders,  and 
professions  of  cardinals,  friars,  monks,  nuns,  priests,  hermits,  and  other 
votaries  ;  all  which  seem  to  spring  up  of  no  other  cause  but  only  upon 
ignorance  of  this  doctrine.  And  no  marvel ;  for  take  away  this  doctrine 
of  justification  by  faith  only  in  Christ,  and  leave  a  man  to  his  own  inven- 
tions, what  end  will  there  be  of  new  devices  ?  Such  a  perilous  thing  it 
is  to  err  in  the  foundation  ;  whereupon  the  higher  ye  build,  the  greater 
is  the  fall.  And  yet  such  builders  are  not  without  their  props  to  hold  up 
their  workmanship  of  works  against  this  doctrine  of  justifying  faith,  pre- 
tending, for  their  defence,  the  testimony  of  St.  James,  where  he  seemeth 
to  attribute  justification  to  works,  and  not  to  faith  only. 

Touching  which  matter  of  justification,  forasmuch  as  in  the  sequel  of 
this  treatise  the  author  hath  discoursed  upon  the  same  at  large,  it  shall 
not  be  much  needful  to  use  many  words  at  this  present.  This  briefly 
may  suffice  by  the  way  of  preface,  in  a  word  or  two  to  advertise  the 
Christian  reader,  whoso  taketh  it  in  hand  with  profit  and  judgment  to  read 
this  book,  that  in  him  two  things  are  especially  to  be  required ;  first,  to 
read  it  wholly  together,  and  not  by  pieces  and  parts,  here  and  there  ;  but 
to  take  it  in  order  as  it  lieth,  conferring  one  place  with  another,  whereby 
to  understand  the  better  the  right  meaning  of  the  writer,  how  and  in 
what  sense  he  excludeth  good  works,  and  how  not ;  how  he  neglecteth 
the  law,  and  how  he  magnifieth  the  law.  For,  as  in  case  of  justifying 
before  God,  the  free  promise  of  the  Gospel  admitteth  no  condition,  but 
faith  only  in  Christ  Jesu  ;  so  in  case  of  dutiful  obedience,  Luther  here 
excludeth  no  good  works,  but  father  exhorteth  thereunto,  and  that  in  many 
places.     Thus  times  and  cases  discreetly  must  be  distinguished. 

The  second  thing  to  be  required  is,  that,  in  reading  hereof,  he  that  seek- 
eth  to  take  the  fruit  hereby,  do  bring  such  a  mind  with  him  to  the  read- 
ing, as  the  author  himself  did  to  the  preaching  thereof;  that  is,  he  had 
need  to  have  his  senses  exercised  somewhat  in  such  spiritual  conflicts, 
and  to  be  well  humbled  before  with  the  fear  of  God  and  inward  repent- 
ance, or  else  he  shall  hardly  conceive  the  excellent  sweetness  either  of 


XVI  ADDRESS    TO    AFFLICTED    CONSCIENCES. 

this  writer  or  any  other.  For  albeit  most  true  it  is,  that  no  greater  com- 
fort to  the  soul  of  man  can  be  found  in  any  book  next  to  the  Holy  Scrip- 
ture, than  in  this  Commentary  of  M.  Luther ;  so  this  comfort  hath  little 
place,  but  only  where  the  conscience,  being  in  heaviness,  hath  need  of 
the  physician's  hand.  The  other  who  feel  themselves  whole,  and  are 
not  touched  in  soul  with  any  sorrow,  as  they  little  care  for  these  books, 
so  they  have  little  understanding  of  this  doctrine  when  they  read  it.  And 
this  is  the  cause,  in  my  mind,  why  the  Pope  and  his  Papists  have  so 
little  feeling  and  liking  of  Luther's  doctrine ;  and  all  because  they  com- 
monly are  never  greatly  vexed  in  spirit  with  any  deep  affliction,  but  rather 
deride  them  that  be  beaten  down  with  such  conflicts  and  temptations  of 
Satan,  as  they  did  by  Luther,  whom,  because  God  suflered  to  be  tried 
and  exercised  with  the  buffets  of  the  enemy,  they  say,  therefore,  that  he 
learned  his  divinity  of  the  devil.  But  how  he  learned  his  divinity,  let  us 
hear  what  he  himself  in  this  book  confesseth,  saying,  "If  we  were  not 
outwardly  exercised  with  force  and  subtlety  by  tyrants  and  sectaries,  and 
inwardly  with  terrors  and  fiery  darts  of  the  devil,  Paul  should  be  as  ob- 
scure and  upknoAvn  to  me  as  he  was  in  times  past  to  the  world,  and  yet 
is  to  the  Papists,  the  Anabaptists,  and  other  our  Adversaries.  There- 
fore the  gift  of  the  interpretation  of  the  Scriptures  and  our  studies,  to- 
gether with  our  inward  and  outward  temptations,  open  unto  us  the  mean- 
ing of  Paul,  and  the  sense  of  all  Holy  Scriptures." 

But  let  these  ignorant  Papists,  whosoever  they  be,  taste  a  little  the 
same,  or  the  like,  as  Luther  did,  and  then  see  what  they  will  say.  Ex- 
perience giveth  demonstration.  For  how  many  of  them  do  we  see,  for  all 
their  auricular  confession,  which  puffeth  them  up  in  all  security,  but  at 
length  they  lie  at  the  point  of  death,  where  death  on  the  one  side,  and 
G«d's  justice  on  the  other  side,  is  before  their  eyes  ;  for  the  most  part 
either  they  despair,  or  else  leaving  all  other  helps,  they  only  stick  to  faith 
and  the  blood  of  Jesus  Christ,  and  in  very  deed  many  of  them  are  glad 
to  die  Lutherans,  howsoever  they  hated  Luther  before.  And  what  shall 
we  say  then  of  this  doctrine  of  Luther  ?  If  the  Papists  themselves  be 
glad  to  die  in  it,  why  are  they  unwilHng  to  live  in  it  ?  "And  if  it  be  true 
at  one  time,  how  can  alteration  of  time  make  that  false  which  is  once 
true  ?" 

And  therefore,  where  these  men  so  stoutly  withstand  this  doctrine  of 
justification  by  faith  only,  they  are  much  deceived.  And  when  they 
allege  St.  James  for  them,  that  is  soon  answered,  if  we  rightly  discern 
the  meaning  of  St.  James  and  St.  Paul,  of  whom  the  one  speaketh  of 
man's  righteousness  or  justification  only  before  men,  which  is  a  true  de- 
monstration of  a  true  faith  or  a  true  believer  before  man,  rather  than  the 
working  of  true  justification  before  God.  And  so  it  is  true  which  St. 
James  saith,  how  that  faith  without  works  doth  not  justify ;  whose  pur- 
pose it  is  not  to  show  us  what  maketh  a  man  just  before  God  :  but  only  to 
declare  the  necessary  conjunction  of  good  works  in  him  that  by  faith  is 
justified.  The  other  speaketh  of  righteousness  or  justification,  not  before 
men,  but  only  before  God,  meaning  not  to  exclude  good  works  from  true 
faith,  that  they  should  not  be  done  ;  but  to  teach  us  wherein  the  true  stay 
and  hope  of  our  salvation  ought  to  be  fixed ;  that  is,  in  faith  only.  And 
so  it  is  true  likewise  that  St.  Paul  saith,  that  faith  only,  without  works, 
doth  justify. 

Which  proposition  of  St.  Paul,  the  better  to  understand  and  to  join  it 
with  St.  James,  here  is  to  b.e  noted,  for  the  satisfying  of  the  cavilling  ad- 


ADDRESS   TO    AFFLICTED   CONSCIENCES.  Xvil 

versary,  that  the  proposition  is  to  be  taken  full  and  whole,  as  St.  Paul 
doth  mean  it ;  so  that,  with  the  right  subject,  we  join  the  right  predicatum, 
as  the  schoolmen  term  it ;  that  is,  so  that  faith  of  Christ,  in  justifying, 
ever  have  relation  to  the  true  penitent  and  lamenting  sinner.  And  so  is 
the  article  most  true,  that  "faith  only,  without  works,  doth  justify."  BiijL 
whom  doth  it  justify  ?  the  worldling  ?  the  licentious  ruffian  ?  the  volup- 
tuous epicure  ?  the  carnal  gospeller  ?  Paul  meaneth  no  such  thing,  but 
onlyllie  "mourning  and  labouring  soul,  the  grieved  conscience,  the  repent- 
ing heart,  the  amending  sinner.  And  in  him  the  proposition  is  true  ac- 
cording to  the  doctrine  of  St.  Paul:  "To  him  that  beheveth  in  Him 
which  justifieth  the  ungodly,  his  faith  is  counted  for  righteousness." 
Contrariwise,  let  faith  have  relation  to  the  obstinate  and  wilful  rebel,  who, 
contrary  to  conscience,  continueth  and  delighteth  in  sin ;  and  in  him  is 
true  likewise  that  St.  James  saith  "  and  not  by  faith  only  :"  meaning  there- 
by, that  faith  availeth  not  to  justification,  but  only  in  such  persons  as  have 
a  good  will  and  purpose  to  amend  their  lives  ;  "not  that  repentance  and 
turning  from  iniquity  doth  save  them ;  but  that  faith  in  Christ  worketh 
justification  in  none  but  only  such  as  heartily  repent  and  are  willing  to 
amend."  So  that  "believe  the  Gospel"  hath  ever  "repent  and  amend" 
going  with  it.  Not  that  repentance  saveth  any  malefactor  from  the  law  ; 
but  only  showeth  the  person  whom  faith  in  Christ  only  doth  save  and 
justify.  But  of  this  enough,  and  more  than  greatly  needed  ;  especially 
seeing  the  book  itself  here  following  will  satisfy  the  reader,  at  large,  in 
all  such  doubts  to  this  matter  appertaining.  And  thus  ceasing  to  trouble 
thee,  gentle  reader,  with  any  longer  preface,  as  we  commend  this  good 
work  to  thy  godly  studies ;  so  we  commend  both  thee  and  thy  studies 
to  the  grace  of  Christ  Jesu,  the  Son  of  God ;  heartily  wishing,  and 
craving  of  his  Majesty,  that  thou  mayest  take  no  less  profit  and  conso- 
lation by  reading  hereof,  than  our  purpose  was  to  do  thee  good  in  setting 
the  same  forth  to  thy  comfort  and  edification,  which  the  Lord  grant. 
Amen.     Amen. 


FIFTY   INCONVENIENCES 

THAT    ARISE    OUT    OF     MAN's    OWN    RIGHTEOUSNESS     PROCEEDING    OF 
WORKS    GATHERED    OUT    OF    THIS    EPISTLE    TO    THE   0ALATIAN8. 

BY  M.  LUTHER. 


CHAPTER  I.         1.  To  bring  men  from  the  calling  of  Grace. 

2.  To  receive  another  Gospel. 

3.  To  trouble  the  Minds  of  the  FaithfuL 

4.  To  pervert  the  Gospel  of  Christ. 

5.  To  be  accursed. 

6.  To  obey  Human  Traditions. 

7.  To  please  Man. 

8.  Not  to  be  the  Servant  of  Christ. 

9.  To  build  upon  Men,  and  not  upon  God. 

10.  That  the  most  excellent  righteousness  of  the  Law  is  nothing, 

11.  To  destroy  the  Church  of  God. 

CHAPTER  II.     12.  To  teach  a  Man  to  be  justified  by  "Works,  is  to  teach  to  be  jus- 
tified by  impossibility. 

13.  To  make  the  Righteous  in  Christ  Sinners. 

14.  To  make  Christ  a  Minister  of  Sin. 

15.  To  build  up  Sin  again  when  it  is  destroyed. 

16.  To  be  made  a  Transgressor. 

17.  To  reject  the  Grace  of  God. 

18.  To  judge  that  Christ  died  in  vain. 
CHAPTER  HI.     19.  To  become  foolish  Galatians. 

20.  To  be  bewitched. 

21.  Not  to  hear  the  truth. 

22.  To  crucify  Christ  again. 

23.  To  hold  that  the  Spirit  is  received  by  Works. 

24.  To  forsake  the  Spirit  and  to  end  in  the  Flesh. 
^5.  To  be  under  the  Curse. 

26.  To  set  the  Testament  of  Men  above  the  Testament  of  God. 

27.  To  make  Sin  to  abound. 

28.  To  be  shut  under  Sin. 

29.  To  serve  beggarly  Ceremonies. 
CHAPTER  IV.    30.  That  the  Gospel  is  preached  in  vain. 

31.  That  all  is  vain  whatsoever  the  Faithful  do  work  or  suffer. 

32.  To  be  made  a  Servant  and  the  Son  of  the  Bond-woman. 

33.  To  be  cast  out  with  the  Sou  of  the  Bond-woman,  from  the  inhe- 

ritance. 

34.  Tljat  Christ  profiteth  nothing. 

35.  That  we  are  Debtors   to  fulfil  the  whole  Law. 
CHAPTER  V.      36.  To  be  separate  from  Christ. 

37.  To  fall  from  Grace. 

38.  To  be  hindered  from  the  good  course  of  well-doing. 

39.  That  this  persuasion  of  the  Doctrine  of  Works  cometh  not  of  God. 

40.  To  have  the  leaven  of  Corruption. 

41.  The  judgment  remaineth  for  him  who  teacheth  this  Doctrine. 

42.  To  bite  and  consume  one  another. 

43.  That  this  Doctrine  is  accounted  among  the  works  of  the  Flesh 
CHAPTER  VI.    44.  To  think  thyself  to  be  something  when  thou  art  nothing. 

45.  To  glory  in  others  rather  than  in  God. 

46.  Carnally  to  please  the  carnally-minded. 

47.  To  hate  the  persecution  of  the  Cross. 

48.  Not  to  keep  the  Law  itself 

49.  To  glory  in  the  Master  and  Teacher  of  carnal  things. 

50.  That  nothing  profiteth,  and  whatsoever  a  Man  doth  is  vain. 


MARTIN   LUTHER'S   PREFACE 


UPON   THE 


EPISTLE   TO   THE    GALATIANS. 


I  MYSELF  can  scarcely  believe  that  I  was  so  plentiful  in  words,  when  I  did 
publicly  expound  this  Epistle  of  St.  Paul  to  the  Galatians,  as  this  book  show- 
eth  me  to  have  been.  Notwithstanding,  I  perceive  all  the  cogitations,  which 
I  find  in  this  Treatise,  by  so  great  diligence  of  the  brethren  gathered  together, 
to  be  mine ;  so  that  I  must  needs  confess  either  all,  or  perhaps  more,  to  have 
been  uttered  by  me  in  this  public  Treatise:  "For  in  my  heart  this  one  ar- 
ticle reigneth,  even  the  laith  of  Christ."  From  whom,  by  whom,  and  unto 
whom,  all  my  divine  studies,  day  and  night,  have  recourse  to  and  fro  con- 
tinually. And  yet  I  perceive  that  I  could  not  reach  any  thing  near  unto  the 
height,  breadth,  and  depth  of  such  high  and  inestimable  wisdom;  only  cer- 
tain poor  and  bare  beginnings,  and,  as  it  were,  fragments  do  appear.  Where- 
fore, I  am  ashamed  that  my  so  barren  and  simple  commentaries  should  be"^ 
set  forth  upon  so  worthy  an  Apostle  and  elect  vessel  of  God.  But  when  I 
consider  again  the  infinite  and  horrible  profanation  and  abomination  which 
always  hath  raged  in  the  church  of  God,  and  yet  at  this  day  ceaseth  not  to 
rage  against  this  only  and  grounded  rock,  which  we  hold  to  be  the  article 
of  our  justification,  (that  is  to  say,  how,  not  by  ourselves,  neither  by  our 
works,  which  are  less  than  ourselves,  but  by  another  help,  even  the  Son  of 
God,  Jesus  Christ,  we  are  redeemed  from  sin,  death,  the  devil,  and  made  par- 
lakers  of  eternal  life,)  I  am  compelled  to  cast  otF  all  shame,  and  to  be  "bold 
above  measure." 

This  rock  did  Satan  shake  in  Paradise  (Gen.  iii.  2)  when  he  persuaded 
our  first  parents  that,  by  their  own  wisdom  and  power,  they  should  be  like 
nnto  God ;  forsaking  true  faith  in  God,  who  had  given  them  life,  and  prom- 
ised the  continuance  thereof  By  and  by,  after  this  liar  and  murderer,  '•  which 
will  be  always  like  unto  himself,"  stirred  up  the  brother  to  the  murdering  of 
his  brother  (Gen,  iv.),  and  for  none  other  cause,  but  for  that  his  godly  bro- 
ther, by  faith,  had  offered  up  a  more  excellent  sacrifice,  and  he  ofiering  up 
his  own  works,  without  faith,  had  not  pleased  God.  After  this,  against  the 
same  faith  followed  a  most  intolerable  persecution  of  Satan  by  the  sons  of 
Cain ;  until  God  was  even  constrained  at  once,  by  the  flood,  to  purge  the 
whole  vForld,  and  to  defend  Noah,  the  preacher  of  righteousness.  This  not- 
withstanding, Satan  continued  his  seed  in  Cham,  the  third  son  of  Noah. 
But  who  is  able  to  reckon  up  all  examples  ?  After  these  things  the  whole 
world  waxed  mad  against  this  faith,  finding  out  an  infinite  number  of  idols 
and  strange  religions,  whereby  everyone  (as  St.  Paul  saith)  v/alked  his  own 
way ;  trusted,  by  their  works,  some  to  pacify  and  please  a  god,  some  a  god- 
dess, some  gods,  some  goddesses;  that  is  to  say,  without  the  help  of  Christ, 
and  by  their  own  works,  to  redeem  themselves  from  all  calamities,  and  from 
their  sins,  as  all  the  examples  and  monuments  of  all  nations  do  sufficiently 
witness. 

But  these  are  nothing  in  comparison  of  that  people  and  congregation  of 
God,  Israel ;  which  not  only  had  the  sure  promise  of  the  fathers,  and  after- 


XX  PREFACE. 

ward  the  law  of  God  given  unto  them  from  God  himself  by  his  angels,  above 
all  other ;  but  always  and  in  all  things,  were  also  certified  by  the  words,  by 
the  miracles,  and  by  tlie  examples  of  the  Prophets.  Notwithstanding,  even 
among  them  also  Satan  (that  is  to  say,  the  mad  and  outrageous  opinion  of 
their  own  rigliteousness)  did  so  prevail,  that  afterwards  they  killed  all  the 
Prophets  ;  yea,  even  Christ  himself,  the  Son  of  God,  their  promised  Messiah; 
for  that  ihey  had  taugiit  that  men  are  accepted  and  received  into  the  favour 
of  God,  by  grace  only,  and  not  by  their  own  righteousness.  And  this  is  the 
sum  of  the  doctrine  of  the  devil,  and  of  the  world,  from  tlie  beginning ;  we 
will  not  seem  to  do  evil ;  but  yet  whatsoever  we  do,  that  must  God  allow, 
and  all  his  Prophets  must  consent  to  it;  which  if  they  refuse  to  do,  tliey  shall 
die  the  death ;  Abel  shall  die,  but  Cain  shall  flourish.  Let  this  be  our  law 
(say  tliey,)  even  so  it  comeih  to  pass. 

But  in  the  church  of  the  Gentiles,  the  matter  is  and  hath  been  so  vehe- 
mently handled,  that  the  fury  of  the  Jewish  synagogue  may  well  seem  to  have 
been  but  a  sport.  For  they  (as  St.  Paul  saith)  "did  not  know  Christ  their 
anointed,  and  therefore  ihey  crucified  the  Lord  of  Glory."  But  the  church 
of  the  Gentiles  hath  received  and  confessed  Christ  to  be  the  Son  of  God 
'•  being  made  our  righteousness  ;"  and  this  doth  she  publicly  record,  read,  and 
teach.  And  yet,  notwithstanding  this  confession,  "they  that  would  be  ac- 
counted the  church  do  kill  and  persecute,  and  continually  rage  against  those 
which  believe,  and  teach,  and  in  their  deeds  declare  nothing  else,  but  that 
Christ  is  the  self-same  thing  that  they  themselves  (though  with  feigned  words 
and  hypocritical  deeds)  are  constrained,  in  spite  of  their  teeth,  to  allow  and 
confess.  For  under  the  name  of  Christ,  at  this  day,  they  reign.  And  if  they 
could,  without  the  name  of  Christ,  hold  tliat  seat  and  kingdom,  no  doubt  but 
they  would  express  him  to  be  such  a  one  openly,  as  in  their  hearts  they 
esteem  him  secretly.  But  they  esteem  him  a  great  deal  less  than  the  Jews 
do,  which,  at  the  least,  think  him  to  be  Thola,  that  is  to  say,  a  tliief  worthiliy 
hanged  on  the  cross.  But  these  men  account  him  as  a  fable,  and  take  him 
as  '■  a  feigned  God  among  the  Gentiles ; "  as  it  may  plainly  appear  at  Rome 
in  the  Pope's  court,  and  almost  throughout  all  Italy. 

Because,  therefore,  Christ  is  made,  as  it  were,  a  mock  against  his  Chris- 
tians (for  Christians  they  will  be  called),  and  because  Cain  doth  kill  Abel 
continually,  and  the  abomination  of  Satan  now  chiefly  reigneth,  it  is  very 
nec^essary  that  we  should  diligently  handle  this  article,  and  set  it  against 
Satan,  whether  we  be  rude  or  eloquent,  learned  or  unlearned  ;  for  this  rock 
must  be  published  abroad  ;  yea,  though  every  man  should  hold  his  peace  ; 
yet  even  if  the  very  rocks  and  stones  themselves.  Wherefore  I  do  most 
willingly  herein  accomplish  my  duty,  and  am  contented  to  sulfer  this  long 
Commentary,  and  full  of  words,  to  be  set  forth  for  the  stirring  up  of  all  the 
brethren  of  Christ  against  the  sleights  and  malice  of  Satan;  which,  in  these 
days,  is  turned  into  such  extreme  madness  against  this  "healthful  knowledge 
of  Christ,  now  revealed  and  raised  up  again;"  that,  hitherto  men  have 
seemed  to  be  possessed  with  devils,  and  stark  mad,  even  so  now  the  devils 
themselves  do  seem  to  be  possessed  oC  far  worse  devils,  and  to  rage  even 
above  the  fury  of  devils  ;  which  indeed  is  a  great  argument  that  the  enemy 
of  truth  and  life  doth  perceive  the  day  of  judgment  to  be  at  hand;  which  is 
the  horrible  day  of  his  destruction,  but  the  most  comfortable  day  of  our  re- 
demption, and  shall  be  the  end  of  all  his  tyranny  and  cruelty.  For,  not 
without  cause  is  he  disquieted,  when  his  members  and  powers  are  so  assailed  ; 
even  as  a  thief  or  an  adulterer,  when  the  morning  appeareth  and  discloseth 
his  wickedness,  is  taken  tardy  and  apprehended  for  the  same.  For  who  ever 
heard  (to  pass  over  the  abominations  of  the  Pope)  so  many  monsters  to  burst 
out  at  once  into  the  world,  as  we  see  at  this  day  in  the  Anabaptists  alone  ? 
In  whom  Satan,  breathing  out,  as  it  were,  the  last  blast  of  his  kingdom 
through  horrible  uproars,  setteth  them  everywhere  in  such  a  rage,  as  though 
he  would  by  them  suddenly,  not  only  destroy  the  whole  world  with  seditions, 
but  also  by  iimumerable  sects  swallow  up  and  devour  Christ  wholly  with 
his  church. 


PREFACE.  XXI 

Against  the  wicked  lives  and  opinions  of  otViers  he  doth  not  so  rage  ;  to 
wit,  against  whoremongers,  thieves,  murderers,  perjured  persons,  rebels 
against  God,  unbelievers.  No,  to  these  rather  he  giveth  peace  and  quiet- 
ness ;  these  he  mainlaineth  in  hie  court  with  all  manner  of  pleasures  and  de- 
lights, and  giveth  to  them  all  things  at  will ;  even  like  as  some  time  in  the 
beginning  of  the  church  he  did  not  only  sufl'er  all  the  idolatries  and  false  re- 
ligions of  the  whole  world  to  be  quiet  and  untouched,  but  also  mightily 
maintained,  defended,  and  nourished  the  same.  But  the  church  and  religion 
of  Christ  alone  he  vexed  on  every  side.  After  this,  permitting  peace  and 
quietness  to  many  heretics,  he  troubled  only  the  Catholic  doctrine.  Even  so 
likewise  at  this  day  he  hath  no  other  business  in  hand  but  this  only  (as  his 
own  and  always  proper  unto  himself,)  to  persecute  and  vex  our  Saviour 
Christ,  which  is  oar  perfect  righteousness  "without  any  of  our  work;"  as  it 
is  written  of  him,  Gen.  iii.  15,  "  Thou  shalt  bruise  his  heel." 

But  I  do  not  set  forth  these  my  meditations  so  much  against  these  men,  aa 
"for  my  brethren,"  which  will  either  show  themselves  thankful  in  the  Lord 
for  this  my  travail,  or  else  will  pardon  m}'  weakness  and  temerity.  But  of 
the  wicked  I  would  not,  in  any  wise,  they  should  be  liked  or  allowed  ;  but 
rather  that  thereby  boih  they  and  tlieir  god  might  be  the  more  vexed  ;  seeing, 
with  my  great  travail,  they  are  set  forth  only  for  such  as  St.  Paul  writeth 
this  Epistle  unto ;  that  is  to  say,  "  the  troubled,  afflicted,  vexed,  tempted  (for 
they  only  understand  the>!e  things,)  and  miserable  Galatians  in  the  faith," 
Whsso  are  not  such,  let  them  hear  the  Papists,  monks.  Anabaptists,  and  such 
other  masters  of  profound  wisdom  and  of  their  own  religion,  and  let  them 
stoutly  contemn  our  doctrines  and  our  doings.  For  ai  this  day,  the  Papists 
and  Anabaptists  conspir_e  together  against  the  church  in  this  one  point 
(though  they  dissemble  in  words),  that  the  work  of  God  dependeth  upon  the 
worthiness  of  the  person.  For  thus  do  the  Anabaptists  teach,  that  baptism 
ie  nothing-exeept  the  person  do  believe.  Out  of  this  principle  must  needs 
follow,  "that  all  the  works  of  God  be  nothing  if  the  man  be  nothing.  But 
baptism  is  th.e  work  of  God.  and  yet  an  evil  man  maketh  it  not  to  be  the  work 
of  Qod.  Moreover,  hereof  it  must  follow,  that  matrimony,  authority,  liberty, 
aTld'  bondage,  are  the  works  of  God ;  but  because  men  are  evil,  therefore 
they  are  not  the  works  of  God.  Wicked  men  have  the  sun,  the  moon,  the 
earth,  the  water,  the  air,  and  all  other  creatures  which  are  subject  unto  man  ; 
but  because  they  be  wicked  and  not  godly,  therefore  the  sun  is  not  the  sun, 
the  moon,  the  earth,  the  water,  are  not  that  which  they  are.  The  Anabap- 
tists themselves  ha,d  bodies  and  souls  before  they  were  re-baptized ;  but  be- 
cause they  were  not  godly,  therefore  they  had  not  true  bodies  and  true 
Bouls.  Also  their  parents  were  not  lawfully  married  (as  they  grant  them- 
selves,) because  they  are  not  re-baptized;  therefore  the  Anabaptists  them- 
selves are  all  bastards,  and  their  parents  were  all  adulterers,  and  whore- 
mongers ;  and  yet  they  do  inherit  their  parents'  lands  and  goods,  although 
they  grant  themselves  to  be  bastards,  and  unlawful  heirs.  "Who  seeth  not 
here,  in  the  Anabaptists,  men  not  possessed  with  devils,  but  even  devils 
themselves  possessed  with  worse  devils?" 

The  Papists  in  like  manner  until  this  day  do  stand  upon  works  and  the 
worthiness  of  man,  contrary  to  grace,  and  so,  in  words  at  least,  do  strongly 
assist  their  brethren  the  Anabaptists.  For  these  foxes  are  tied  together  by 
the  tails,  although  by  their  heads  they  seem  to  be  contrary.  For  outwardly 
they  pretend  to  be  their  great  enemies  ;  whereas  inwardly,  notwithstanding, 
they  think,  teach,  and  defend  indeed  all  one  thing  against  our  Saviour 
Christ,  who  is  our  only  righteousness.  Let  him,  therefore,  that  can,  hold 
fast  this  one  article  ;  and  let  us  suffer  the  rest  which  have  made  shipwreck 
thereof,  to  be  carried  whither  the  sea  and  winds  shall  drive  them,  until  either 
they  return  to  the  ship,  or  swim  to  the  shore. 

The  conclusion  and  end  of  this  complaint  is,  to  hope  forno  quietness  or 
end  of  complaint  so  long  as  Christ  and  Belial  do  not  agree.  "  One  genera- 
tion passeth,  and  another  cometh."  (Eccles.  xi.4.)  If  one  heresy  die,  by  and 
by  another  springeth  up;  for  the  devil  doth  neither  slumber  or  sleep.    I  my- 


XXll  PREFACE. 

eelf,  which,  although  I  be  nothing,  have  been  now  in  the  ministry  of  Chn8t 
about  twenty  years,  can  truly  witness  that  I  have  been  assailed  with  more  than 
twenty  sects,  of  the  which  some  are  already  destroyed,  other  some  (as  the 
parts  and  members  of  worms  and  bees  that  are  cut  asunder)  do  yet  pant  lor 
file.  But  Satan,  the  god  of  all  dissension,  stirreth  up  daily  new  sects,  and, 
last  of  all  (which,  of  all  other,  T  should  never  have  foreseen  or  once  sus- 
pected,) he  hath  raised  up  a  sect  of  such  as  teach  that  the  Ten  Command- 
ments ought  to  be  taken  out  of  the  church,  and  that  men  should  not  be  terri- 
fied with  the  law,  but  gently  exhorted  by  the  preaching  of  the  grace  of  Christ, 
that  the  saying  of  the  prophet  Micah  might  be  fulfilled,  "  Let  no  man  strive 
nor  reprove  another."  (Hosea  iv.  4.)  ''They  shall  not  prophesy  to  them." 
(Micah  ii.  6.)  As  though  we  were  ignorant,  or  had  never  laught  that  aP- 
flicted  and  broken  spirits  must  be  comforted  by  Christ ;  but  the  hard-hearted 
Pharisees,  unto  whom  the  grace  of  God  is  preached  hi  vain,  must  be  terrified 
with  the  law.  And  they  themselves  also  are  forced  to  devise  and  imagine 
certain  revelations  of  God's  wrath  against  the  wicked  and  unbelievers.  As 
though  the  law  were  or  could  be  any  thing  else  but  a  revealing  of  God's 
wrath  against  impiety.  Such  is  the  blindness  and  presumption  of  these 
frantic  heads,  which  even  by  their  own  judgment  do  condenm  themselves. 
Wherefore  it  behoveth  the  ministers  of  God's  word  to  be  surely  persuaded 
(if  they  will  be  accounted  faithful  and  wise  in  the  day  of  Christ)  that  the 
word  of  St.  Paul  is  not  spoken  in  vain,  or  prophesied  of  a  matter  of  no  im- 
ponance ;  to  wit,  "  There  must  be  also  heresies  among  you,  that  they  which 
are  approved  may  be  made  manifest."  (1  Cor.  xi.  9.)  Yea,  I  say,  let  the 
minister  of  Christ  know  that  so  long  as  he  teaclieth  Christ  purely,  tliere  shall 
not  be  wanting  perverse  spirits,  yea,  even  of  our  own,  and  among  ourselves, 
which  shall  seek,  by  all  means  possible,  to  trouble  the  church  of  Christ.  And 
herewithal  let  him  comfort  himself,  that  there  is  '•  no  peace  between  Christ 
and  Belial,  or  between  the  seed  of  the  serpent  and  the  seed  of  the  Avoman." 
(2  Cor.  vi.  11;  Gen.  iii.  5.)  Yea,  let  him  rt-joice  in  the  troubles  which  he 
suffereth  by  these  sects  and  seditious  spirits,  continually  springing  up  one 
after  another.  For  this  is  our  rejoicing,  "the  testimony  of  our  conscience'^ 
(2  Cor.  i.  12,)  that  we  be  found  standing  and  fighting  in  the  behalf  of  the 
seed  of  the  woman,  against  the  seed  of  the  serpent.  Let  him  bile  us  by  the 
heel,  and  spare  not.  We  again  will  not  cease  to  crush  his  head,  by  the 
grace  and  help  of  Christ,  the  principal  bruiser  thereof,  who  is  blessed  for 
ever. 


After  Martin  Luther  had  once  publicly  expounded  this  Epistle,  he  took 
in  hand  to  interpret  the  same  again  in  such  sort  as  in  this  Treatise 
hereafter  doth  ensue ;  the  cause  whereof  he  doth  declare  in  these  few 
words  following : — 

I  HAVE  taken  in  hand,  in  the  name  of  the  Lord,  yet  once  again  to  expound 
this  Epistle  of  St.  Paul  to  the  Galatians ;  not  because  I  do  desire  to  teach 
new  things,  or  such  as  ye  have  not  heard  hefore,  especially  since  that,  by  the 
grace  of  Christ,  Paul  is  now  thoroughly  known  unto  you  ;  but  for  that,  as  I 
have  often  forewarned  you,  this  we  have  to  fear  as  the  greatest  and  nearest 
danger,  lest  Satan  take  from  us  this  doctrine  of  faith,  and  bring  into  the 
Church  again  the  doctrine  of  works  and  men's  traditions.  Wherefore  it  is 
very  necessary  that  this  doctrine  be  kept  in  continual  practice  and  public 
exercise  both  of  reading  and  hearing.  And  although  it  be  never  so  well 
known,  never  so  exactly  learned,  yet  the  devil,  who  continually  rangeth  about 
seeking  to  devour  us,  is  not  dead.  Likewise  our  flesh  and  old  man  is  yet 
alive.  Besides  this,  all  kinds  of  temptations  vex  and  oppress  us  on  every 
side  ;  wherefore  this  doctrine  can  never  be  taught,  urged,  and  repeated 
enougli.  If  this  doctrine  be  lost,  then  is  also  the  doctrine  of  truth,  life,  and 
salvation,  lost  and  gone.  If  this  doctrine  flourish,  then  all  good  things 
flourish  ;  religion,  the  true  service  of  God,  the  glory  of  God,  the  right  know- 
ledge of  all  things  which  are  necessary  for  a  Christian  man  to  know.  Be- 
cause, therefore,  we  would  be  occupied  and  not  idle,  we  will  there  begin  now 
where  we  made  an  end,  according  to  the  saying  of  the  son  of  Sirach,  "  Whea 
a  man  hath  done  what  he  can,  he  must  begin  again."  (Eccles.  xviii.  6.) 


THE  ARGUMENT 


OF   THE 


EPISTLE  OF  ST.  PAUL  TO  THE  GALATIANS. 


First  of  all  it  behoveth  that  we  speak  of  the  argument  of  this  Epistle  ; 
that  is  to  say,  what  matter  St.  Paul  here  chiefly  treateth  of.  The  argument, 
therefore,  is  this. 

"""^t.  Paul  goeth  about  to  establish  the  doctrine  of  faith,  grace,  forgiveness 
of  sins,  or  Christian  righteousness,  to  the  end  that  we  may  have  a  perfect 
knowledge  and  diflerence  between  Christian  righteousness  and  all  other 
kinds  of  righteousness.  For  ihere  be  divers  sorts  of  righteousness.  There 
is  a  political  or  civil  righteousness,  which  emperors,  princes  of  the  world, 
philosophers,  and  lawyers,  deal  withal.  There  is  also  a  ceremonial  righte- 
ousness, which  ihe  traditions  of  men  do  teach.  This  righteousness  parents 
and  schoolmasters  may  teach  without  danger,  because  they  do  not  attribute 
unto  it  any  power  to  satisfy  for  sin,  to  please  God,  or  to  deserve  grace ;  but 
they  teach  such  ceremonies  as  are  only  necessary  for  the  correction  of  man- 
ners, and  certain  observations  concerning  this  lile.  Besides  these,  there  is 
another  righteousness  called  the  righteoassQess  of  thje  law,  or  of  the  Tea 
Commandments,  which  Moses  teacheth.  Thi8~3o  we^ilab  teach  after  the 
doctrine  of  laith. 

There  is  yet  another  righteousness  which  is  above  all  these  ;  to  wit,  "  the 
righteousness  of  failh,  or  Christian  riglitcousness,"  tlie  which  we  must  dili- 
gently discern  from  the  other  afore  rehearsed  ;  for  they  are  quite  contrary  to 
this  righteousness,  both  because  they  flow  out  of  the  laws  of  emperors,  the 
traditions  of  the  Pope,  and  the  commandments  of  God,  and  also  because  they 
consist  in  our  works,  and  may  be  wrought  of  us  either  by  our  pure  natural 
strength,  as  the  Papists  term  it,  or  else  by  the  gift  of  God.  For  these  kinds 
of  righteousness  are  also  of  the  gi{\  of  God,  like  as  other  good  things  are 
which  we  do  enjoy. 

But  this  most  excellent  righteousness,  of  faith  I  mean  (which  Gotl  through 
Christ,  without  works  imputeth  unto  us,)  is  neither  political  nor  ceremonial, 
nor  the  righteousness  of  God's  law,  nor  consisteth  in  works,  but  is  clean  con- 
trary; that  is  to  say,  a  mere  passive  righteousness,  as  the  other  above  are 

I  active.  For  in  this  we  work  nothing,  we  rentier  nothing  unto  God,  but  only 
we  receive  and  suffer  another  to  work  in  us,  that  is  to  say  God.  Therefore, 
it  seemeth  good  unto  me  to  call  this  righteousness  of  faith,  or  Christian 

,*wghteousness,  the  passive  righteousness. 

This  is  a  righteousness  hidden  in  a  mystery,  which  the  world  doth  not 
know !  yea,  Christians  themselves  do  not  thoroughly  understand  it.  and  can 
hardly  take  hold  of  it  in  their  temptations.  Tiierefore,  it  must  be  diligently 
taught  and  continually  practised.  And  whoso  doth  not  understand  or  ap- 
prehend this  righteousness  in  afflictions  and  terrors  of  conscience,  must  needs 
be  overthrown.  For  there  is  no  comfort  of  conscience  so  firm  and  so  sure 
as  this  passive  righteousness  i.s. 

But  man's  weakness  and  misery  is  so  great,  that  in  the  terrors  of  con- 
science and  danger  of  death  we  behold  nothing  else  but  our  works,  our  wor- 
thiness, and  the  law  j  which,  when  it  showeth  unto  us  our  sin,  by  and  by  our 


ARGUMENT.  XXV 

evil  life  past  cometh  to  remembrance.  Then  the  poor  sinner,  with  great  an- 
guish of  spirit,  groaneth  and  thus  thinketh  with  himself :  "  Alas  !  how  des- 
perately have  I  lived !  would  to  God  I  might  live  longer ;  then  would  I 
amend  my  life.  Thus  man's  reason  cannot  restrain  itself  from  the  sight  and 
beholding  of  this  active  or  working  righteousness,  that  is  to  say,  her  own 
righteousness  ;  nor  lift  up  her  eyes  to  the  beholding  of  the  passive  or  Chris- 
tian righteousness,  but  resteth  altogether  in  the  active  righteousness ;  so 
deeply  is  this  evil  rooted  in  us. 

On  the  other  side,  Satan,  abusing  the  infirmity  of  our  nature,  doth  increase 
and  aggravate  these  cogitations  in  us.  Then  can  it  not  be  but  that  the  poor 
conscience  must  be  more  grievously  troubled,  terrified,  and  confounded.  For 
it  is  impossible  that  the  mind  of  man  itself  should  conceive  any  comfort,  or 
look  up  unto  grace  only  in  the  feeling  and  horror  of  sin,  or  constantly  reject 
all  disputing  and  reasoning  about  works.  For  this  is  far  above  man's 
etrength  and  capacity ;  yea,  and  above  the  law  of  God  also.  True  it  is,  that 
of  all  things  in  the  world,  the  law  is  most  excellent ;  yet  is  it  not  able  to  quiet 
a  troubled  conscience,  but  increaseth  terrors,  and  driveth  it  to  desperation  ; 
"  that  sin  by  the  commandment  might  become  exceeding  sinful."  (Romans 
vii.  13.) 

Wherefore  the  afilicted  and  troubled  conscience  hath  no  remedy  against 
desperation  and  eternal  death  unless  it  take  hold  of  the  forgiveness  of  sins 
by  grace,  freely  offered  in  Christ  Jesus,  that  is  to  say,  "  this  passive  faith  or 
Christian  righteousness."  Which  if  it  can  apprehend,  then  may  it  be  at 
quiet,  and  boldly  say,  "  I  seek  not  this  active  or  working  righteousness ; 
although  I  know  that  I  ought  to  have  it.  and  also  to  fulfil  it.  But  be  it  so  that 
I  had  it,  and  did  fulfil  it  indeed  ;  yet,  notwithstanding,  I  cannot  trust  unto  it, 
neither  dare  I  set  it  against  the  judgment  of  God.  Thus  I  abandon  myself 
Irom  all  active  righteousness,  both  of  mine  own  and  of  God's  law,  and  em- 
brace only  that  passive  righteousness,  which  is  the  righteousness  of  grace, 
mercy,  and  forgiveness  of  sins.  Briefly,  I  rest  only  upon  that  righteousness 
which  is  the  righteousness  of  Christ  and  of  the  Holy  Ghost." 

Like  as  the  earth  engendereth  not  rain,  nor  is  able  by  her  own  strength, 
labour,  and  travail,  to  procure  the  same,  but  receiveth  it  of  the  mere  gift  of 
God  from  above  ;  so  this  heaveoly  righteousness  is  given  us  of  God  without 
our  works  or  deservings.  Look  then  how  much  the  earth  of  itself  is  able  to 
do  in  getting  and  procuring  to  itself  seasonable  showers  of  rain  to  make  it 
fruitful ;  even  so  much,  and  no  more,  are  we  able  to  do  by  our  strength  and 
works  in  winnmg  this  heavenly  and  eternal  righteousness ;  and  therefore 
Bhall  never  be  able  to  attain  unto  it,  unless  God  himself,  by  mere  imputation, 
and  by  his  unspeakable  gift,  do  bestow  it  upon  us.  The  greatest  knowledge 
then,  and  the  greatest  wisdom  of  Christians  is,  not  to  know  the  law,  to  be 
ignorant  of  works,  and  of  the  whole  active  righteousness,  especially  when 
the  conscience  wrestleth  with  the  judgment  of  God.  Like  as,  on  the  con- 
trary, amongst  those  which  are  not  of  the  number  of  God's  people,  the 
greatest  point  of  wisdom  is,  to  know,  and  earnestly  to  urge  the  law  and  the 
active  righteousness. 

But  it  is  a  thing  very  strange  and  unknown  to  the  world,  to  teach  Chris- 
tians to  learn  to  be  ignorant  of  the  law,  and  so  to  live  before  God,  as  if  there 
was  no  law ;  notwithstanding,  except  thou  be  ignorant  of  the  law,  and  be 
assuredly  persuaded  in  thine  heart  that  there  is  now  no  law  nor  wrath  of 
God,  but  altogether  grace  and  mercy  for  Christ's  sake,  thou  canst  not  be 
saved ;  for  by  the  law  cometh  the  knowledge  of  sin.  Contrariwise,  works 
and  the  keeping  of  the  law  must  be  so  straitly  required  in  the  world,  as  if 
there  were  no  promise  or  grace ;  and  that  because  of  the  stubborn,  proud, 
and  hard-hearted,  before  whose  eyes  nothing  must  be  set  but  the  law,  that 
they  may  be  terrified  and  humbled.  For  the  law  is  given  to  terrify  and  kill 
euch,  and  to  exercise  the  old  man ;  and  both  the  word  of  grace  and  of  wrath 
must  be  rightly  divided  according  to  the  Apostle,  2  Tim.  ii. 

Here  is  then  required  a  wise  and  faithful  disposer  of  the  word  of  God, 
which  can  so  moderate  the  law,  that  it  may  be  kept  within  his  bounds.  He 
that  teacheth  that  men  are  justified  before  God  by  the  observation  of  the 

4 


XXVI  ARGUMENT. 

law,  passeth  the  hounds  of  the  law,  and  confoundeth  these  two  kinds  of 
rightfousness,  active  and  passive,  and  is  but  an  ill  logician,  for  he  doth  not 
rightly  divide.  Contrariwise,  he  that  selteth  forth  the  Jaw  and  works  to  the 
old  man,  and  the  promise  of  forgiveness  of  sins  and  God's  mercy  to  tlie  new 
man,  divideth  the  word  well.  For  the  flesh  or  llie  old  man  must  be  coupled 
with  the  law  and  works  ;  the  spirit,  or  new  man,  must  be  joined  with  tlie  pro- 
mise of  God  and  his  mercy.  Wherefore,  when  I  see  a  man  (hat  is  bruised 
enough  already,  oppressed  with  the  law,  terrified  with  sin,  and  thirsting  for 
comfort,  it  is  time  that  1  should  remove  out  of  his  sight  the  law  and  active 
righleousness,  and  that  I  should  set  before  him,  by  the  Gospel,  the  Christian 
and  passive  righteousness,  which  excluding  Moses  with  his  law,  ofTereth  the 
promise  made  in  Christ,  who  came  for  tlie  afflicted  and  for  sinners.  Here  is 
man  raised  up  again,  and  conceiveth  good  hope ;  neither  is  he  any  longer 
under  tlie  law,  but  under  grace.  How  not  under  the  law?  According  to  the 
new  man,  to  whom  the  law  doth  not  appertain.  For  the  law  hath  his  bounds 
unto  Christ,  as  Paul  saith  afierwards  :  "  For  Christ  is  the  end  of  the  law" 
(Rom.  X.  4  ;)  who  being  come,  Moses  ceaseth  with  his  law,  circumcision,  the 
eacrifices,  the  sabbaths;  yea,  and  all  the  prophets. 

Tliis  is  our  divinity,  whereby  we  teach  how  to  put  a  difference  between 
these  two  kinds  of  righteousness,  active  and  passive,  to  the  end,  that  man- 
ners and  faith,  works  and  grace,  policy  and  religion,  should  not  be  con- 
founded, or  taken  tlie  one  for  the  other.  Both  are  necessary,  but  both  must 
be  kept  within  their  bounds:  Christian  righteousness appertaineth  to  the  new 
man,  and  the  righteousness  of  the  law  appertaineth  to  the  old  man,  which  is 
born  of  flesh  and  blood.  Upon  this  old  man,  as  upon  an  ass,  there  must  be 
laid  a  burden  that  may  press  him  down,  and  he  must  not  enjoy  the  freedom 
of  the  spirit  of  grace,  except  he  first  put  upon  him  the  new  man  by  faith  in 
Christ,  which,  notwithstanding,  is  not  lully  done  in  this  hfe:  then  may  he  en- 
joy the  kingdom  and  inestimable  gift  of  grace. 

This  I  say,  to  the  end  that  no  man  should  tliink  we  reject  or  forbid  good 
work.^as  the  Papists  do  most  falsely  slander  us,  neither  understanding  what 
they  themselves  say,  nor  what  we  teach.  They  know  nothing  but  the  right- 
eousness of  the  taw,  and  yet  they  will  judge  of  that  doctrine  which  is  far 
above  the  law,  of  which  it  is  impossible  that  the  carnal  man  should  be  able 
to  judire.  Therefore  they  must  needs  be  offended,  for  they  can  see  no 
higher  than  the  law.  Whatsoever,  then,  is  above  the  law,  is  to  them  a  great 
offence.  But  we  imagine,  as  it  were,  two  worlds;  the  one  heavenly,  and  the 
other  earthly.  In  these  we  place  these  two  kinds  of  righteousness,  being 
eeparaie  the  one  far  from  the  other.  The  righteousness  of  the  law  is  earthly, 
and  hath  to  do  with  earthly  things,  and  by  it  we  do  good  works.  But  as  the 
earih  bringeth  not  forth  fruit  except  first  it  be  watered  and  made  fruitful 
from  above;  even  so  by  the  righteousness  of  the  law,  in  doing  many  things 
we  do  nothing,  and  in  fulfilling  of  the  law  we  fulfil  it  not,  except  first,  without 
any  merit  or  work  of  ours,  we  be  made  righteous  by  the  Ciiristian  righteous- 
ness, which  nothing  appertaineth  to  the  righteousness  of  the  law,  or  to  the 
earthly  and  active  righteousness.  Bui  this  righteousness  is  heavenly;  which, 
as  is  said,  we  have  not  of  ourselves,  but  receive  it  from  heaven ;  which  we 
work  not,  but  which  by  grace  is  wrought  in  us,  and  apprehended  by  faith, 
whereby  we  mount  up  above  all  laws  and  works.  "WJierefore,  like  as  we 
have  borne,  as  St.  Paul  saith,  the  image  of  the  earthly  Adam ;  so  let  us  bear 
the  image  of  the  heavenly,  which  is  the  new  man  in  a  new  world,  where  is 
no  law,  no  sin,  no  remorse  or  sting  of  conscience,  no  death,  but  perfect  joy, 
righteousness,  grace,  peace,  life,  salvation,  and  glory. 

Why,  do  we  then  nothing  1  do  we  work  notliing  for  the  obtaining  of  this 
righteousness'?  I  answer,  Nothing  at  all.  For  this  is  perfect  righteousness, 
"to  do  nothing,  to  hear  nothing,  to  know  nothing  of  the  law  or  of  works  ;" 
but  to  know  and  to  believe  this  only,  that  Christ  is  gone  to  the  Father,  and  is 
not  now  seen ;  that  he  sitteth  in  heaven  at  the  right  hand  of  his  Father,  not 
as  a  judge,  but  made  unto  us  of  God,  wisdom,  righteousness,  holiness  and 
redemption  ;  briefly,  that  he  is  our  high-priest  entreating  for  us,  and  reign- 
ing over  us,  and  in  us,  by  grace.    In  this  heavenly  righteousness  sin  can 


ARGUMENT.  XXVU 

have  no  place ;  for  there  js  no  law,  and  where  no  law  is,  there  can  be  no 
transgression.     (Rom.  iv.  15.) 

Seeing  then  that  sin  hath  here  no  place,  there  can  be  no  anguish  of  con- 
science, no  fear,  no  heaviness.  Therelure  St.  John  saith  (1  Joiin  v.  18,)  "He 
that  is  born  of  God  cannot  sin."  But  if  there  be  any  tear  or  griel'  of  con- 
science, it  is  a  token  that  his  righteousness  is  withdrawn  ;  that  grace  is  hid- 
den ;  and  that  Christ  is  darkened  and  out  of  sight.  But  where  Christ  is 
truly  seen  indeed,  there  must  needs  be  full  and  perfect  joy  in  the  Lord, 
with  peace  of  conscience,  which  niost  certainly  thus  ihinketh :  "  Although  I 
am  a  sinner  by  tiie  law,  and  under  condenmation  of  the  law,  yet  1  despair 
not,  yet  I  die  not,  because  Christ  liveth,  who  is  both  my  righteousness  and 
my  everlasting  life."  In  that  rigliteousness  and  life  I  have  no  sin,  no  fear,  no 
Bting  of  conscience,  no  care  uf  death.  I  am  indeed  a  sinner  as  touching  this 
present  life  and  the  righteousness  thereof,  as  the  child  of  Adam  ;  where  the 
Jaw  accuseth  me,  deatli  reignetli  over  me,  and  at  length  would  devour  me. 
But  I  have  another  righteousness  and  life  above  this  life,  which  is  Christ  the 
Son  of  God,  who  knoweth  no  sin  nor  death,  but  is  righteousness  and  life 
eternal;  by  whom  this  my  body,  being  dead  and  brought  into  dust,  shall  be 
raised  up  again,  and  delivered  from  the  bondage  of  the  law  and  sin,  and 
shall  be  sanctified  together  with  the  Spirit. 

So  both  these  continue  whilst  we  here  live.  The  flesh  is  accused,  exer- 
cised with  temptations,  oppressed  with  heaviness  and  sorrow,  bruised  by  this 
active  righteousness  of  the  law ;  but  the  spirit  reigneth,  rejoiceth,  and  is 
saved  by  this  passive  and  Christian  righteousness,  because  it  knoweth  that  it 
hath  a  Lord  in  heaven  at  the  right  hand  of  his  Father,  who  halli  abolished 
the  law,  sin,  death,  and  hath  trodden  under  his  i'eet  all  evils,  led  them  cap- 
tive, and  triumphed  over  them  in  himself     (Col.  ii.  15.) 

St.  Paul,  therefore,  in  this  Epistle,  goeth  about  diligently  to  instruct  us,  to 
comlbrt  us,  to  hold  us  in  the  perfect  knowledge  of  this  most  Christian  and  ex- 
cellent righteousness.  For  if  the  article  of  justification  be  once  lost,  then  is  ■ 
all  true  Christian  doctrine  lost.  And  as  many  as  are  in  the  world  that  hold 
not  this  doctrine,  are  either  Jews,  Turks,  Papists,  or  heretics.  For  between, 
the  -'righteousness  of  the  law,"  and  "Christian  righteousness,"  there  is  no 
mean.  He  then  that  strayeth  from  this  "  Cliristian  righteousness,"  must  needs 
Jail  info  the  "  righteousness  of  the  law ;"  that  is  to  say,  "  when  he  hath  lost 
Christ  he  must  fall  into  the  confidence  ol'  his  own  works." 

Tlierefore  do  we  so  earnestly  set  forth,  and  so  often  repeat  this  doctrine  of 
"faith"  or  "  Christian  righteousness,"  that  by  this  means  it  may  be  kept  in 
continual  exercise,  and  may  be  plainly  discerned  from  the  "  active  righteous- 
ness of  the  law."  Otherwise  we  shall  never  be  able  to  hold  the  true  divinity 
(for  by  this  only  doctrine  the  church  is  built,  and  in  this  it  consisteth)  ;  but 
by  and  by  we  shall  either  become  canonists,  observers  of  ceremonies,  "  ob- 
servers of  the  law,  or  Papists,  and  Christ  so  darkened,  that  none  in  the 
church  shall  be  either  riglitly  taught  or  comforted."  Wherefore,  if  we  will 
be  teachers  and  leaders  of  others,  it  behoveth  us  to  have  great  care  of  these 
matters,  and  to  mark  well  this  distinction  between  the  righteousness  of  the 
law,  and  the  righteousness  of  Christ.  And  this  distinction  is  easy  to  be  ut- 
tered in  words ;  but  in  use  and  experience  it  is  very  hard,  although  it  be  never 
BO  diligently  exercised  and  practised ;  for  that,  in  the  hour  of  death  or  in 
other  agonies  of  the  conscience,  these  two  sorts  of  righteousness  do  encoun- 
ter more  near  together  than  thou  wouldest  wish  or  desire.  "  Wherefore  I  do 
admonish  you,  especially  such  as  shall  become  instructors  and  guiders  of  con- 
sciences, and  also  every  one  apart,  that  ye  exercise  yourselves  continually  by 
study,  by  reading,  by  meditation  of  the  word,  and  by  prayer,  that  in  the  time 
of  temptation  ye  may  be  able  to  instruct  and  comlbrt  both  your  own  con- 
sciences and  others,  and  to  bring  them  from  the  law  to  grace,  from  active  and 
working  righteousness,  to  the  passive  and  received  righteousness,"  and,  to 
conclude,  "from  Moses  to  Christ."  For  the  devil  is  wont  in  affliction,  and 
in  the  conflict  of  conscience,  by  the  law  to  make  us  afraid,  and  to  lay  against 
us  the  guilt  of  sin,  our  wicked  life  past,  the  wrath  and  judgment  of  God, 
hell,  and  eternal  death,  that  by  this  means  he  may  drive  us  to  desperation. 


XXVm  ARGUMENT. 

make  us  bond-slaves  to  himself^  and  pluck  us  from  Christ.  Furthermore,  he 
is  wont  to  set  against  us  those  places  ol'  the  Gospel,  wherein  Christ  liiniseU' 
requireth  works  of  us,  and  with  plain  words  threateneth  damnation  to  those 
who  do  them  not.  Now,  if  here  we  bo  not  able  to  judge  between  these  two 
kinds  of  righteousness,  if  we  take  not  hold  of  Christ  by  faith  sitting  at  the 
right  liand  of  God  (Heb.  vii.  2-5),  who  makelh  intercession  unto  the  Father 
for  us  wretched  sinners,  then  are  we  under  the  law  and  not  under  grace,  and 
Christ  is  no  more  a  Saviour,  but  lawgiver;  so  that  now  there  remaineth  no 
more  salvation,  but  a  certain  desperation  and  everlasting  death,  except  re- 
pentance follow. 

Let  us  then  diligently  learn  to  judge  between  these  two  kinds  of  righteous- 
ness, that  we  may  know  how  far  we  ought  to  obey  the  law.  Now,  we  have 
said  before,  that  the  law  in  a  Christian  ought  not  to  pass  his  bounds,  but  ought 
to  have  dominion  only  over  the  flesh,  which  is  in  subjection  unto  it,  and  re- 
maineth under  the  same.  When  it  is  thus,  the  law  is  kept  within  his 
bounds.  But  if  it  shall  presume  to  creep  into  thy  conscience,  and  there  seek 
to  reign,  see  thou  play  the  cunning  logician,  and  make  the  true  division. 
Give  no  more  to  the  law  than  is  convenient,  but  say  thou,  O  law,  thou 
wouldest  climb  up  into  the  kingdom  of  my  conscience,  and  there  reign  and 
reprove  it  of  sin,  and  Avouldest  take  from  me  the  joy  of  my  heart,  which  I 
have  by  faith  in  Christ,  and  drive  me  to  desperation,  that  I  might  be  without 
all  hope,  and  utterly  perish.  This  thou  dost  besides  thine  office  ;  keep  thy- 
self within  thy  bounds,  and  exercise  thy  power  upon  the  flesh,  but  touch  not 
my  conscience,  for  I  am  baptized,  and  by  the  Gospel  am  called  to  the  parta- 
king of  righteousness  and  of  everlasting  life,  to  the  kingdom  of  Christ, 
wherein  my  conscience  is  at  rest,  where  no  law  is,  but  altogether  forgiveness 
of  sins,  peace,  quietness,  joy,  health,  and  everlasting  life.  Trouble  me  not  in 
these  matters,  lor  I  will  not  sufler  Ihee,  so  intolerable  a  tyrant  and  cruel  tor- 
mentor, to  reign  in  my  conscience,  for  it  is  the  seat  and  temple  ol"  Clirist  the 
Son  of  God  (1  Cor.  vi.  19),  who  is  the  King  of  righteousness  and  peace,  and 
my  most  sweet  Saviour  and  Mediator ;  he  shall  keep  my  conscience  joyful 
and  quiet  in  the  sound  and  pure  doctrine  of  the  Gospel,  and  in  the  know- 
ledge of  this  Christian  and  heavenly  righteousness. 

When  I  have  this  righteousness  reigning  in  my  heart.  I  descend  from 
heaven  as  the  rain  making  fruitful  the  earth  :  that  is  to  say,  I  come  forth  into 
another  kingdom,  and  I  do  "  good  works,"  how  and  whensoever  occasion  is 
offered.  If  I  be  a  minister  of  the  word,  I  preach,  I  comlbrt  the  broken- 
hearted, I  administer  the  sacraments.  If  I  be  an  householder,  I  govern  my 
house  and  my  family,  I  bring  up  my  children  in  the  knowledge  and  fear  ot' 
God.  If  I  be  a  magistrate,  the  charge  that  is  given  me  from  above,  1  dili- 
gently execute.  If  I  be  a  servant,  I  do  my  master's  business  faithfully.  To 
conclude ;  whosoever  he  be  thai  is  assuredly  persuaded  that  Christ  is  hia 
righteousness,  doth  not  only  cheerfully  and  gladly  work  well  in  his  vocation, 
but  also  submitteth  himself  through  love  to  the  magistrates  and  to  their 
laws,  yea  though  they  be  severe,  sharp  and  cruel,  and  (if  necessity  do  so  re- 
quire) to  all  manner  of  burdens,  and  to  all  dangers  of  this  present  life,  be- 
cause he  knoweth  that  this  is  the  will  of  God,  and  that  this  obedience 
pleaseth  him.  Thus  far  concerning  the  argument  of  this  Episde,  whereof 
Paul  entreateth,  taking  occasion  of  false  teachers  who  had  darkened  this 
righteousness  of  faith  among  the  Galatians,  against  whom  he  setteth  him- 
self in  defending  and  commending  his  authority  and  office. 


A 

COMMENTARy 

ON 

ST.  PAUL'S  EPISTLE  TO  THE  GALATIANS. 


CHAPTER  I. 

Verse  1.  Paul,  an  Apostle  {not  of  men,  neither  by  jnan,  but  by 
Jesus  Christ,  and  God  the  Father,  who  raised  him  from  the 
dead). 

Now  that  we  have  declared  the  argument  and  sum  of  this  Epistle 
to  the  Galatians,  we  think  it  good,  before  we  come  to  the  matter 
itself,  to  show  what  was  the  occasion  St.  Paul  wrote  this  Epistle. 
He  had  planted  among  the  Galatians  the  pure  doctrine  of  the 
Gospel,  and  the  righteousness  of  faith ;  but  by  and  by,  after  his 
departure,  there  crept  in  certain  false  teachers,  which  overthrew 
all  that  he  had  planted  and  truly  taught  among  them.  For  the 
devil  cannot  but  furiously  impugn  this  doctrine  with  all  force 
and  subtlety,  neither  can  he  rest  so  long  as  he  '  seeth  any  spark 
thereof  remaining.  We  also,  for  this  only  cause,  that  we  preach 
the  Gospel,  do  suffer  of  the  world,  the  devil,  and  his  ministers,  all 
the  mischief  that  they  can  work  against  us,  both  on  the  right  hand 
and  on  the  left. 

.For  the  Gospel  is  such  a  doctrine  as  teacheth  a  far  higher 
matter  than  is  the  wisdom,  righteousness,  and  religion  of  the 
world,  that  is  to  say,  free  remission  of  sins  through  Christ,  &c. 
It  leaveth  those  things  in  their  degree,  to  be  as  they  are,  and 
commendeth  them  as  the  good  creatures  of  God.  But  the  world 
preferreth  these  creatures  before  the  Creator ;  and  moreover,  by 
them  would  put  away  sin,  be  delivered  from  death,  and  deserve 
everlasting  life.  This  doth  the  Gospel  condemn.  Contrariwise, 
the  world  cannot  suffer  those  things  to  be  condemned  which  it 
most  esteemeth  and  best  liketh  of,  -and  therefore  it  chargeth  the 
Gospel  that  it  is  a  seditious  doctrine,  and  full  of  errors,  that  it 


30  COMMENTARY    ON    GALATIANS. 

overthroweth  commonwealths,  countries,  dominions,  kingdoms, 
and  empires,  and  therefore  offendeth  both  against  God  and  the 
emperor,  aboHsheth  laws,  corrupteth  good  manners,  and  setteth 
all  men  at  liberty  to  do  what  they  list.  Wherefore,  with  just  zeal, 
and  high  service  to  God  (as  it  would  seem),  it  persecuteth  this 
doctrine,  and  abhorreth  the  teachers  and  professors  thereof,  as  the 
greatest  plague  that  can  be  in  the  whole  earth. 

Moreover,  by  the  preaching  of  this  doctrine,  the  devil  is  over- 
thrown, his  kingdom  destroyed ;  the  law,  sin,  and  death  (where- 
with, as  most  mighty  and  invincible  tyrants,  he  hath  brought  all 
mankind  in  subjection  under  his  dominion),  are  wrested  out  of  his 
hands  :  briefly,  his  prisoners  are  translated  out  of  the  kingdom  of 
darkness,  into  the  kingdom  of  light  and  liberty.  Should  the  devil 
sufler  all  this  ?  "  Should  not  the  father  of  lies  employ  all  his 
force  and  subtle  policies,  to  darken,  to  corrupt,  and  utterly  to 
root  out  this  doctrine  of  salvation  and  everlasting  life  ?  Indeed, 
St.  Paul  complaineth  in  this,  and  all  other  his  Epistles,  that  even 
in  his  time  the  devil  showed  himself  a  cunning  workman  in  this 
business." 

We  thought  good  to  show  here  by  the  way,  that  the  Gospel  is 
such  a  doctrine  as  condemneth  all  manner  of  righteousness,  and 
preacheth  the  only  righteousness  of  Christ;  and  to  them  that 
embrace  the  same,  it  bringeth  peace  of  conscience  and  all  good 
things ;  and  yet,  notwithstanding,  the  world  hateth  and  per- 
secuteth it  most  bitterly. 

I  have  said  before,  that  the  occasion  why  St.  Paul  wrote  this 
Epistle,  was  for  that,  by  and  by  after  his  departure,  false  teachers 
had  destroyed  those  things  among  the  Galatians  which  he  with 
long  and  great  travail  had  built.  And  these  false  apostles  being 
of  the  circumcision  and  sect  of  the  Pharisees,  were  men  of  great 
estimation  and  authority,  Avho  bragged  among  the  people  that 
they  were  of  that  holy  and  chosen  stock  of  the  Jews  (John  viii. ; 
Rom.  iv.  4,  5,  6) ;  that  they  were  Israelites,  of  the  seed  of 
Abraham :  that  they  had  the  promises  and  the  fathers  ;  and, 
finally,  that  they  were  the  ministers  of  Christ,  and  the  Apostles' 
scholars,  with  whom  they  had  been  conversant,  and  had  seen 
their  miracles,  and  perhaps  had  also  wrought  some  signs  or 
miracles  themselves ;  for  Christ  witnesseth  (Matthew  vii.  22) 
that  the  wicked  also  do  work  miracles.  Moreover,  these  false 
apostles,  by  all  the  crafty  means  they  could  devise,  defaced  the 
authority  of  St.  Paul,  saying,  "  Why  do  ye  so  highly  esteem  of 
Paul  ?    Why  have  ye  him  in  so  great  reverence  ?    Forsooth,  he 


COMMENTARY   ON    GALATIANS.  31 

was  but  the  last  of  all  that  were  converted  unto  Christ.  But  we 
are  the  disciples  of  the  Apostles,  and  were  familiarly  conversant 
with  them.  We  have  seen  Christ  working  miracles,  and  heard 
him  preach.  Paul  came  after  us,  and  is  inferior  unto  us  ;  and  it  is 
not  possible  that  God  should  suffer  us  to  err  who  are  of  his  holy 
people,  the  ministers  of  Christ,  and  have  received  the  Holy 
Ghost.  Again,  we  are  many,  and  Paul  is  but  one,  and  alone, 
who  neither  is  conversant  with  the  Apostles,  nor  hath  seen 
Christ.  Yea,  he  persecuted  the  Church  of  Christ  a  great  while. 
Would  God  (think  ye),  for  Paul's  sake  only,  suffer  so  many 
churches  to  be  deceived  ?" 

When  men  having  such  authority  come  into  any  country  or 
city,  by  and  by  the  people  have  them  in  great  admiration ;  and 
under  this  colour  of  godliness  and  religion,  they  do  not  only 
deceive  the  simple,  but  alsQ  the  learned ;  yea,  and  those  also 
which  seem  to  be  somewhat  confirmed  in  the  faith,  especially 
when  they  brag  (as  these  did)  that  they  are  the  offspring  of  the 
Patriarchs,  the  ministers  of  Christ,  the  Apostles'  scholars,  (fcc. 
Even  so  the  Pope  at  this  day,  when  he  hath  no  authority  of  the 
Scripture  to  defend  himself  withal,  useth  this  one  argument  con- 
tinually against  us.  "  The  church,  the  church."  Thinkest  thou 
that  God  is  so  offended,  that,  for  a  few  heretic's  of  Luther's  sect, 
he  will  cast  off  his  whole  church  ?  Thinkest  thou  that  he  would 
leave  his  church  in  error  so  many  hundred  years  7  And  this  he 
mightily  maintaineth,  "  that  the  church  can  never  be  over- 
thrown." Now,  like  as  many  are  moved  with  this  argument  at 
this  day,  so,  in  Paul's  time,  these  false  apostles,  through  great 
bragging,  and  setting  forth  of  their  own  praises,  blinded  the  eyes 
of  the  Galatians ;  so  that  Paul  lost  his  authority  among  them, 
and  his  doctrine  was  brought  in  suspicion. 

Against  this  vain  bragging  and  boasting  of  the  false  apostles, 
Paul  with  great  constancy  and  boldness  setteth  his  apostolic 
authority,  highly  commending  his  vocation  and  defending  his 
ministry.  And  (although  elsewhere  he  never  doth  the  like)  he 
will  not  give  place  to  any,  no,  not  to  the  Apostles  themselves, 
much  less  to  any  of  their  scholars.  And  to  abate  their  pharisaical 
pride  and  shameless  boldness,  he  maketh  mention  of  the  history 
done  at  Antiochia,  where  he  withstood  Peter  himself  Besides  this, 
not  regarding  the  offence  that  might  arise  thereof,  he  saith  plainly 
in  the  text,  that  he  was  bold  to  accuse  and  reprove  Peter  himself, 
the  chief  of  the  Apostles,  who  had  seen  Christ,  and  had  been  most 
familiarly  conversant  with  him.     I  am  an  Apostle  (saith  he),  and 


^  COMMENTARY   ON   GALATIANS. 

such  a  one  as  pass  not  what  others  are :  yea,  I  was  not  afraid  to 
chide  the  very  pillar  of  all  the  rest  of  the  Apostles.  And  to  con- 
clude, in  the  first  two  chapters,  he  doth,  in  a  manner,  nothing 
else  but  set  out  his  vocation,  his  office,  and  his  Gospel,  affirming, 
that  it  was  not  of  men,  and  that  he  had  not  received  it  by  man, 
but  by  the  revelation  of  Jesus  Christ ;  also,  that  if  he,  yea,  or 
an  angel  from  heaven,  should  bring  any  other  gospel  than  that 
which  he  hath  preached,  he  should  be  holden  accursed. 

The  Certainty  of  Calling, 

But  what  meaneth  Paul  by  this  boasting  ?  I  answer :  This  com- 
mon-place serveth  to  this  end,  that  every  minister  of  God's  word 
should  be  sure  of  his  calling,  that  before  God  and  man  he  may 
with  a  bold  conscience  glory  therein,  that  he  preached  the  Gospel 
as  one  that  is  called  and  sent ;  even  as  the  ambassador  of  a  king 
glorieth  and  vaunteth  in  this,  that  he  cometh  not  as  a  private 
person,  but  as  the  king's  ambassador  ;  and  because  of  this  dig- 
nity, that  he  is  the  king's  ambassador,  he  is  honoured  and  set  in 
the  highest  place ;  which  honour  should  not  be  given  unto  him  if 
he  came  as  a  private  person.  Wherefore,  let  the  preacher  of  the 
Gospel  be  certain  that  his  calling  is  from  God.  And  it  is  expe- 
dient that,  according  to  the  example  of  Paul,  he  should  magnify 
this  his  calling,  to  the  end  that  he  may  win  credit  and  authority 
among  the  people,  like  as  the  king's  ambassador  magnifieth  his 
office  and  calling.  And  thus  to  glory  is  not  vain,  but  a  kind  of 
necessary  kind  of  glorying,  because  he  glorieth  not  in  himself 
but  in  the  king  which  hath  sent  him,  whose  authority  he  desireth 
to  be  honoured  and  magnified. 

Likewise,  when  Paul  so  highly  commendeth  his  calling,  he 
seeketh  not  his  own  praise,  but  with  a  necessary  and  a  holy  pride 
he  magnifieth  his  ministry :  as  to  the  Romans  (xi.)  he  saith. 
Forasmuch  as  I  am  the  Apostle  of  the  Gentiles,  I  will  magnify 
mine  office :  that  is  to  say,  I  Avill  that  men  receive  me,  not  as 
Paul  of  Tarsus,  but  as  Paul  the  Apostle  or  Ambassador  of  Jesus 
Christ.  And  this  he  doth  of  necessity,  to  maintain  his  authority, 
that  the  people,  in  hearing  this  might  be  more  attent  and  willing 
to  give  ear  unto  him.  For  they  hear  not  only  Paul,  but,  in  Paul, 
Christ  himself,  and  God  the  Father,  sending  him  out  in  his 
message  whose  authority  and  majesty,  like  as  men  ought  reli- 
giously to  honour,  so  ought  they  with  great  reverence  to  receive 
and  to  hear  his  messengers  bringing  his  word  and  message. 

This  is  a  notable  place,  therefore,  wherein  Paul  so  glorifieth 


COMMENTARY   ON    GALATIAXS.  33 

and  boasteth  as  touching  his  vocation,  that  he  despiseth  all  others. 
If  any  man  after  the  manner  of  the  world,  should  despise  all 
others  in  respect  of  himself,  and  attribute  all  unto  himself  alone, 
he  should  not  only  show  himself  a  very  fool,  but  also  grievously 
offend.  But  this  manner  of  boasting  is  necessary,  and  pertaineth 
not  to  the  glory  of  Paul,  but  to  the  glory  of  God,  whereby  is 
offered  unto  him  the  sacrifice  of  praise  and  thanksgiving.  For 
by  this  boasting,  the  name,  the  grace,  and  the  mercy  of  God  is 
made  known  unto  the  world.  Thus,  therefore,  he  beginneth  his 
Epistle. 

Verse  1.  Paul^  an  Apostle^  not  of  mew,  ^c. 

Here,  in  the  very  beginning,  he  toucheth  those  false  teachers 
which  boasted  themselves  to  be  the  disciples  of  the  Apostles,  and 
to  be  sent  of  them,  but  despised  Paul,  as  one  that  was  neither  the 
Apostle's  scholar,  nor  sent  of  any  to  preach  the  Gospel,  but  came 
in  some  other  way,  and  of  his  own  hand  thrust  himself  into  that 
office.  Against  those  Paul  defendeth  his  calling,  saying.  My 
calling  seemeth  base  to  your  preachers ;  but  whosoever  they  be 
which  are  come  unto  you,  are  sent  either  of  men  or  by  man ; 
that  is  to  say,  tYiej  have  entered  either  of  themselves,  being  not 
called,  or  else  called  by  others.  But  my  calling  is  not  of  men, 
nor  by  man,  but  it  is  above  all  manner  of  calling  that  can  be 
made  by  the  Apostles,  "  for  it  is  by  Jesus  Christ,  and  by  God 
the  Father,"  &c. 

Where  he  saith  of  men,  I  mean  such  as  call  and  thrust  in 
themselves,  when  neither  God  nor  man  calleth  or  sendeth  them, 
but  they  run  and  speak  themselves ;  as  at  this  day  certain  fan- 
tastical spirits  do,  which  either  lurk  in  corners,  and  seek  places 
where  they  may  pour  out  their  poison,  and  come  not  into  public 
congregations,  or  else  they  resort  thither  where  the  Gospel  is 
planted  already.  These  I  call  such  as  are  sent  of  men.  But 
where  he  saith,  by  man,  understand  such  as  have  a  divine 
calling,  but  yet  by  man  as  by  means.  God  calleth  them  two 
manner  of  ways :  by  means,  and  without  means.  He  cailetli 
them  to  the  ministry  of  his  word  at  this  day,  not  immediately  by 
himself  but  by  other  means ;  that  is  to  say,  by  man.  But  the 
Apostles  were  called  immediately  of  Christ  himself,  "  as  the  pro- 
phets in  the  old  time  were  called  of  God  himself."  Therefore^ 
when  Paul  saith,  "Not  of  men,  neither  by  men,"  he  beateth 
•down  the  false  apostles ;  as  though  he  would  say,  Although  those 
vipers  brag  never  so  much,  what  can  they  brag  more  than  that 

5 


34  COMMENTARY    ON    GALATIANS. 

they  are  either  come  from  men,  that  is  to  say,  of  themselves 
without  any  calUng,  or  by  man,  that  is  to  say,  sent  of  others  l  I 
pass  not  upon  any  of  these  things,  neither  ouglit  you  to  regard 
them.  As  for  me,  I  am  called  and  sent  neither  of  men,  nor  by 
man,  but  without  means,  that  is  to  wit,  by  Jesus  Christ  himself; 
and  my  calling  is  like  in  all  points  the  calling  of  the  Apostles, 
and  I  am  indeed  an  Apostle.  Paul,  therefore,  handleth  this 
place,  of  the  calling  of  the  Apostles,  effectually.  And  elsewhere 
he  separateth  the  degree  of  Apostleship  from  others,  as  in  the 
first  to  the  Corinthians,  chap,  xii,  and  in  the  fourth  to  the 
Ephesians,  where  he  saith,  "And  God  hath  ordained  some  in 
the  church,  as  first  apostles,  secondly  prophets,  thirdly  teachers," 
&c.,  setting  Apostles  in  the  first  place ;  so  that  they  be  properly 
called  Apostles,  "  which  are  sent  immediately  of  God  himself," 
without  any  other  ordinary  means. 

So  Matthias  was  called  only  of  God  (Acts  i.  14,  15) ;  for  when 
the  other  Apostles  had  appointed  two,  they  durst  not  choose  the 
one  nor  the  other,  but  they  cast  lots,  and  prayed  that  God  would 
show  which  of  them  he  would  have ;  for  seeing  he  should  be  an 
Apostle,  it  behoved  that  he  should  be  called  of  God.  So  was 
Paul  called  to  be  the  Apostle  of  the  Gentiles.  (Acts  ix.  15,) 
Hereof  the  Apostles  also  are  called  saints ;  for  they  are  sure  of 
their  calling  and  doctrine,  and  have  continued  faithful  in  their 
office,  and  none  of  them  became  a  cast-away,  saving  Judas, 
because  their  calling  is  holy.  (Matt,  xviii.  5.) 

This  is  the  first  assault  that  Paul  maketh  against  the  false 
apostles,  who  ran  when  no  man  sent  them.  Calling,  therefore, 
is  not  to  be  despised ;  for  it  is  not  enough  for  a  man  to  have  the 
word  and  pure  doctrine,  but  also  he  must  be  assured  of  his 
calling ;  for  he  that  entereth  without  this  assurance,  entereth  to 
no  other  end  but  to  kill  and  destroy.  For  God  never  prospereth 
the  labour  of  those  that  are  not  called.  "And  although  they 
teach  some  good  and  profitable  matters,  yet  they  edify  not.  So 
our  fantastical  spirits  at  this  day  have  the  words  of  faith  in  their 
mouths,  but  yet  they  yield  no  fruit ;  but  their  chief  end  and 
purpose  is  to  draw  men  to  their  false  and  perverse  opinions." 
They  have  a  certain  and  holy  calling, — must  sustain  many  and 
great  conflicts,  as  they  must  do  whose  doctrine  is  pure  and  sound, 
that  they  may  constantly  abide  in  their  lawful  calling,  agamst  the 
infinite  and  continued  assaults  of  the  devil,  and  rage  of  the  world. 
"Here,  what  should  he  do  whose  calling  is  uncertain,  and 
doctrine  corrupt  ?" 


COMMENTARY   ON    GALATIANS.  35 

This  is,  therefore,  our  comfort,  which  are  in  the  ministry  of  the 
word,  "  that  we  have  an  office  which  is  heavenly  and  holy,  to  the 
\vhich  we,  being  lawfully  called,  do  triumph  against  all  the  gates 
of  hell."  On  the  other  side,  it  is  an  horrible  thing  when  the  con- 
science saith,  "  This  thou  hast  done  without  any  lawful  calling." 
Here  such  terror  shaketh  a  man's  mind  which  is  not  called,  that 
he  would  wish  he  had  never  heard  the  word  which  he  teacheth  :" 
for  by  his  disobedience  he  maketh  all  his  works  evil,  were  they 
never  so  good,  insomuch  "that  even  his  greatest  works  and 
labours  become  his  greatest  sins." 

We  see  then  how  good  and  necessary  this  boasting  and  glori- 
fying of  our  ministry  is.  In  times  past,  when  I  was  but  a  young 
divine,  methought  Paul  did  unwisely  in  glorying  so  oft  of  his 
calling  in  his  Epistles ;  but  I  did  not  understand  his  purpose ; 
for  I  knew  not  that  the  ministry  of  God's  word  was  so  weighty  a 
matter.  I  knew  nothing  of  the  doctrine  of  faith  and  a  true  con- 
science indeed,  "for  that  there  was  then  no  certainty  taught 
either  in  the  schools  or  churches,  but  all  was  full  of  sophistical 
subtleties  of  the  schoolmen :''  and  therefore  no  man  was  able  to 
understand  the  dignity  and  power  of  this  holy  and  spiritual  boast- 
ing of  the  true  and  lawftil  calling,  which  serveth  first  to  the  glory 
of  God,  and  secondly,  to  the  advancing  of  our  office,  and  more- 
over, "  to  the  salvation  of  ourselves  and  of  the  people.  For,  by 
this  our  boasting,  we  seek  not  estimation  in  the  world,  or  praise 
among  men,  or  money,  or  pleasures,  or  favour  of  the  world  ;  but 
forasmuch  as  we  be  in  a  divine  calling,  and  in  the  work  of  God, 
and  the  people  have  great  need  to  be  assured  of  our  calling,  that 
they  may  know  our  word  to  be  the  word  of  God,  therefore  we 
proudly  vaunt  and  boast  of  it."  It  is  not  then  a  vain,  but  a 
most  holy  pride  against  the  devil  and  the  world,  and  humility 
before  God. 

Terse  1.     And  by  God  the  Father^  ivhich  hath  raised  him  from 

the  dead. 

Paul  is  so  inflamed  here  with  zeal,  that  he  cannot  tarry  till  he 
come  to  the  matter  itself,  but  forthwith,  in  the  very  title,  he 
bursteth  out  and  uttereth  what  he  hath  in  his  heart.  His  intent 
in  this  Epistle  is,  to  treat  of  the  righteousness  that  cometh  by 
faith,  and  to  defend  the  same :  again,  to  beat  down  the  law,  and 
the  righteousness  that  cometh  by  works.  Of  such  cogitations  he 
is  full ;  and  out  of  this  wonderful  and  exceeding  great  abundance 
of  the  excellent  wisdom  and  knowledge  of  Christ  in  his  heart,  his 


36  COMMENTARY   ON   GALATIANS. 

mouth  speaketh.  This  flame,  this  great  burning  fire  of  his  heart, 
cannot  be  hid,  nor  suffer  him  to  hold  his  tongue ;  and  therefore 
he  thought  it  not  enough  to  say,  "  that  he  was  an  Apostle  sent 
by  Jesus  Christ,"  but  also  added,  "  by  God  the  Father,  which 
hath  raised  him  up  from  the  dead," 

But  it  seemeth  here  that  the  adding  of  these  words,  "  And  by 
God  the  Father,"  <fec.  is  not  necessary.  But  because  (as  I  said) 
Paul  speaketh  out  of  the  abundance  of  his  heart,  his  mind  burneth 
with  desire  to  set  forth,  even  in  the  very  entry  of  his  Epistle,  the 
unsearchable  riches  of  Christ,  and  to  preach  the  righteousness  of 
God,  "which  is  called  the  resurrection  of  the  dead."  Christ, 
who  liveth,  and  is  risen  again,  speaketh  out  of  him,  and  moveth 
him  thus  to  speak ;  therefore,  not  without  cause  he  added,  "  that 
he  is  also  an  Apostle,  by  God  the  Father,  who  hath  raised  up 
Jesus  Christ  from  the  dead."  As  if  he  should  say,  I  have  to  deal 
with  Satan  and  with  those  vipers,  the  instruments  of  Satan, 
which  go  about  to  spoil  me  of  the  righteousness  of  Christ,  who 
was  raised  up  by  God  the  Father  from  the  dead ;  by  the  which 
alone  we  are  made  righteous,  by  the  which  also  we  shall  be 
raised  up  at  the  last  day,  from  death  to  everlasting  life.  "  But 
they  that  in  such  sort  go  about  to  overthrow  the  righteousness  of 
Christ,  do  resist  the  Father  and  the  Son,  and  the  work  of  them  both." 

Thus  Paul,  even  at  the  first  entrance,  bursteth  out  into  the 
whole  matter  whereof  he  entreateth  in  this  Epistle.  For  (as  I 
said)  he  "  treateth  of  the  resurrection  of  Christ,"  who  rose  again 
to  make  us  righteous,  and  in  so  doing  he  hath  overcome  the 
law,  sin,  death,  hell,  and  all  evils.  (Rom.  iv.  24,  25.)  Christ's 
victory,  then,  is  the  overcoming  of  the  law,  of  sin,  our  flesh,  the 
world,  the  devil,  death,  hell,  and  all  evils ;  and  this  his  victory  he 
hath  given  unto  us.  "Although,  then,  that  these  tyrants,  and 
these  enemies  of  ours,  do  accuse  us,  and  make  us  afraid,  yet  can 
they  not  drive  us  to  despair,  nor  condemn  us ;"  for  Christ,  whom 
God  the  Father  hath  raised  up  from  the  dead,  is  our  righteousness 
and  victory  (1  Cor.  xv.  57) ;  therefore,  thanks  be  to  God,  who 
hath  given  us  the  victory  by  our  Lord  Jesus  Christ.     Amen. 

But  mark  how  fitly,  and  to  the  purpose,  Paul  here  speaketh. 
He  saith  not,  by  God  which  hath  made  heaven  and  earth,  which 
is  Lord  of  angels,  which  commanded  Abraham  to  go  out  of  his 
own  country,  which  sent  Moses  to  Pharaoh  the  king,  which 
brought  Israel  out  of  Egypt  (as  the  false  apostles  did,  who  boasted 
of  the  God  of  their  fathers,  the  Creator,  Maintainor,  and  Preserver 
of  all  things,  working  wonders  among  his  people) ;  but  Paul  had 


COMMENTARY  ON   GALATIANS.  37 

another  thing  in  his  heart,  namely.  "  the  righteousness  of  Christ," 
and  therefore  he  speaketh  words  that  make  much  for  this  his 
purpose,  saying,  "I  am  an  Apostle,  neither  of  men,  nor  by 
men,  but  by  Jesus  Christ,  and  God  the  Father,  who  hath  raised 
him  up  from  the  dead."  Ye  see,  then,  with  what  fervency  of 
spirit  Paul  is  led  in  this  matter,  which  he  goeth  about  to  establish 
and  maintain  against  the  whole  kingdom  of  hell,  the  power  and 
wisdom  of  the  world,  and  against  the  devil  and  his  apostles. 

Verse  2.     And  all  the  brethren  with  tne. 

This  maketh  much  for  the  stopping  of  the  mouths  of  these 
false  apostles ;  for  all  his  arguments  tend  to  the  advancing  and 
magnifying  of  his  ministry,  and,  contrariwise,  to  the  discrediting 
of  theirs  ,  as  if  he  should  thus  say,  "  Although  it  be  enough 
that  I,  through  a  divine  calMng,  am  sent  as  an  Apostle  by  Jesus 
Christ,  and  God  the  Father,  which  hath  raised  him  up  from  the 
dead ',  yet,  lest  I  should  be  alone,  I  add  over  and  besides,  (which 
is  more  than  needeth,)  all  the  brethren,  which  are  not  Apostles, 
but  fellow-soldiers:  they  write  this  Epistle  as  well  as  I,  and  bear 
witness  with  me  that  my  doctrine  is  true  and  godly."  Wherefore, 
we  be  sure  that  Christ  is  present  with  us,  and  that  he  teacheth 
and  speaketh  in  the  midst  of  us,  and  in  our  church.  As  for  the 
false  apostles,  if  they  be  any  thing,  they  be  but  sent  either  of 
men,  or  by  men ;  but  I  am  sent  of  God  the  Father,  and  of  Jesus 
Christ,  who  is  our  Life  and  Resurrection.  (John  xi.  25.)  My 
other  brethren  are  sent  from  God,  howbeit  by  man,  that  is  to  wit, 
by  me.  Therefore,  lest  they  might  say  that  I  only  set  myself 
proudly  against  them,  I  have  my  brethren  with  me,  all  of  one 
mind,  as  faithful  witnesses,  which  tliink,  write,  and  teach  the  self- 
same thing  that  we  do. 

Terse  2.      Unto  the  chujxhes  of  Galatia. 

Paul  had  preached,  the  Gospel  throughout  all  Galatia,  and 
albeit  he  had  not  wholly  converted  it  unto  Christ,  yet  he  had 
many  churches  in  it,  into  the  which  the  false  apostles,  Satan's 
ministers,  had  crept.  So  likewise  at  this  day,  the  fantastical  Ana- 
baptists come  not  to  those  places  where  the  adversaries  of  the 
Gospel  bear  rule  \  but  where  Christians  and  good  men  are  which 
love  the  Gospel.  With  such  they  wind  in  themselves  even  in  the 
dominions  of  tyrants  and  persecutors  of  the  Gospel :  where  they, 
creeping  into  houses  under  crafty  pretence,  pour  out  their  poison 
to  the  subversion  of  morals.   But  why  go  they  not  rather  into  the 


38  COMMENTARY   ON    GALATIANS. 

cities,  countries  and  dominions  of  the  Papists,  and  there  profess  and 
maintain  their  doctrine  in  the  presence  of  wicked  princes,  hishops> 
and  doctors  in  the  universities,  as  we,  by  God's  help  and  assist- 
ance, have  done?  These  tender  martyrs  will  adventure  no  peril, 
but  they  resort  thither  where  the  Gospel  hath  an  harbour  already, 
where  they  may  live  without  danger  in  great  peace  and  quietness* 
So  the  false  Apostles  would  not  endanger  themselves  to  come  to 
Jerusalem,  to  Caiaphas,  or  to  Rome,  to  the  emperor,  or  to  other 
places  where  no  man  had  preached  before,  as  Paul  and  the  other 
Apostles  did  ;  but  they  came  into  Galatia,  which  was  won  unto 
Christ  already  by  the  labour  and  travail  of  Paul,  and  into  Asia, 
Corinth,  and  such  other  places,  where  good  men  were,  and  pro- 
fessed the  name  of  Christ,  persecuting  no  man,  but  suffering  all 
things  quietly.  There  might  the  enemies  of  Christ's  cros-s  hve  in 
great  security,  and  without  any  persecution. 

And  here  we  may  learn  that  it  is  the  lot  of  all  godly  teachers, 
that,  besides  the  persecution  which  they  suffer  of  the  wicked  and 
unthankful  world,  and  the  great  travail  which  they  sustain  in 
planting  of  churches,  they  are  compelled  to  suffer  that  thing  which 
they  of  long  time  before  had  purely  taught,  to  be  quickly  over- 
thrown of  fentastical  spirits,  who  after^vards  reign  and  rule  over 
them.  Tliis  grieveth  godly  ministers  more  than  any  persecution 
of  tyrants.  Tlierefore,  let  him  not  be  a  minister  of  the  Gospel, 
who  is  not  content  to  be  thus  despised,  or  is  loth  to  bear  this  re- 
proach :  or  if  he  be,  let  him  give  ov^er  his  charge  to  another.  We 
also  at  this  day  do  find  the  same  thing  to  be  true  by  experience. 
We  are  miserably  contemned  and  vexed  outwardly  by  tyrants, 
inwardly  by  those  whom  we  have  restored  to  liberty  by  the  Gospel, 
and  also  by  false  brethren.  "But  this  is  our  comfort  and  glory, 
that,  being  called  of  God,  we  have  a  promise  of  everlasting  life,  and 
look  for  that  reward  which  eye  hath  not  seen,  nor  eav  hath  heard, 
nor  hath  entered  into  the  heart  of  man."  (1  Cor.  ii.  9.)  "  P"'or 
when  the  great  shepherd  Christ  shall  appear,  we  shall  receive  an  in- 
corruptible crown  of  glory :  who  here  also  in  this  world  will  not  suf- 
fer us  to  perish  for  hunger."     (1  Pet.  v.  4.) 

Jerome  moveth  here  a  great  question,  "  Why  Paul  called  those 
churches,  which  were  no  churches  ?  It  is  (salt  h  he)  because  Paul 
writeth  to  the  Galatians  that  were  perverted  and  turned  back  fron» 
Christ,  and  fiom  grace,  unto  Moses,  and  the  law."  Hereunto  I 
answer,  that  Paul  calleth  them  the  churches  of  Galatia,  by  putting: 
a  part  for  the  whole,  which  is  a  common  thing  in  the  Scriptures- 
Fox  writing  in  like  manner  to  the  Corinthians,   "he  rejoiceth  on 


COMMENTARY    ON    GALATIANS. 


39 


their  behalf,  that  the  grace  of  God  was  given  them  in  Christ, 
namely,  that  they  were  made  rich  through  him  in  all  utterance 
and  knowledge."  And  yet  many  of  them  were  misled  by  false 
apostles,  and  believed  not  the  resurrection  of  the  dead. 

Albeit  then,  that  the  Galatians  were  fallen  away  from  the  doc- 
trine of  Paul,  yet  did  baptism,  the  word,  and  the  name  of  Christ, 
remain  among  them.  There  were  also  some  good  men  that  were 
not  revolted,  which  had  a  right  opinion  of  the  word  and  sacra- 
ments, and  used  them  well.  Moreover  these  things  could  not  be 
defiled  through  them  that  were  revolted.  For  baptism,  the  Gos- 
pel, and  other  things,  are  not  therefore  made  unholy,  because 
many  are  polluted  and  unholy,  and  have  an  evil  opinion  of  them : 
but  they  abide  holy  and  the  same  that  they  were,  whether  they  be 
among  the  godly  or  the  ungodly ;  by  whom  they  can  neither  be 
polluted  nor  made  holy.  By  our  good  or  evilc  onversation,  by 
our  good  or  evil  life  and  manners,  they  be  polluted  or  made  holy 
in  the  sight  of  the  heathen,  but  not  before  God.  Wherefore, 
wheresoever  the  substance  of  the  word  and  sacraments  remaineth, 
there  is  the  holy  church,  although  Antichrist  there  reign,  who  (as 
the  Scripture  witnesseth)  sitteth  not  in  a  stable  ol  fiends,  or  in  a 
swine-sty,  or  in  a  company  of  infidels,  but  in  the  highest  and 
holiest  place  of  all,  namely,  in  the  temple  of  God.  Wherefore, 
although  spiritual  tyrants  reign,  yet  there  must  be  a  temple  of 
Ood,  and  the  same  must  be  preserved  under  them.  Therefore  I 
answer  briefly  to  this  question,  that  the  church  is  universal 
throughout  the  whole  world,  wheresoever  the  Gospel  of  God  and 
the  sacraments  be.  The  Jews,  the  Turks,  and  other  vain  spirits, 
are  not  the  church,  because  they  fight  against  these  things  and 
deny  them. — Hitherto  as  touching  the  title  or  inscription  of  this 
Epistle.     Now  followeth  the  salutation  or  greeting  of  Paul. 

Verse  3.     Grace  he  with  you^  and  peace  from  God  the  Father^ 
and  from  our  Lord  Jesus  Christ. 

I  hope  ye  are  not  ignorant  what  grace  and  peace  meaneth,  see- 
ing that  these  terms  are  common  in  Paul,  and  now  not  obscure 
or  unknown.  But  forasmuch  as  we  take  in  hand  to  expound 
this  Epistle,  (which  we  do,  not  because  it  is  needful,  or  for  any 
hardness  that  is  in  it,  but  that  our  consciences  may  be  comfirmed 
against  heresies  yet  to  come,)  let  it  not  be  tedious  unto  you,  if  we 
repeat  these  things  again,  that  elsewhere,  and  at  other  times,  we 
teach,  preach,  sing  and  set  out  by  writing.  For  if  we  neglect  the 
article  of  justification,  we   lose   it  altogether.     Therefore  most 


40  COMMENTARY   ON   GALATIANS. 

necessary  it  is,  chiefly,  and  above  all  things,  that  we  teach  and 
repeat  this  article  continually :  hke  as  Moses  saith  of  his  law. 
For  it  cannot  be  beaten  into  our  ears  enough,  or  too  much.  Yea, 
though  we  learn  it  and  understand  it  well,  yet  is  there  none  that 
taketh  hold  of  it  perfectly,  or  beheveth  it  with  his  heart.  So  frail 
a  thing  is  our  flesh,  and  disobedient  to  the  spirit 

The  greeting  of  the  Apostle  is  strange  unto  the  world,  and  was 
never  heard  of  before  the  preaching  of  the  Gospel.  And  these 
two  words,  grace  and  peace,  comprehend  in  them  whatsoever 
belongeth  to  Christianity.  Grace  releaseth  sin,  and  peace  maketh 
the  conscience  quiet.  The  two  fiends  that  torment  us,  are  sin 
and  conscience.  But  Christ  hath  vanquished  these  two  mon- 
sters, and  trodden  them  under  foot,  both  in  this  world  and  the 
world  to  come.  This  the  world  doth  not  know,  and  there- 
fore it  can  teach  no  certainty  of  the  overcoming  of  sin,  conscience, 
and  death.  Only  Christians  have  this  kind  of  doctrine,  and  are 
exercised  and  armed  with  it,  to  get  victory  against  sin,  despair, 
and  everlasting  death.  And  it  is  a  kind  of  doctrine,  neither  pro- 
ceeding of  free-will,  nor  invented  by  the  reason  or  wisdom  of  man, 
but  given  from  above.  Moreover,  these  two  words,  grace  and 
peace,  do  contain  in  them  the  whole  sum  of  Christianity,  Grace 
containeth  the  remission  of  sins ;  peace,  a  quiet  and  joyfid  con- 
science. But  peace  of  conscience  can  never  be  had,  unless  sin 
be  first  foigiven.  But  sin  is  not  forgiven  for  the  fulfilling  of  the 
law ;  for  no  man  is  able  to  satisfy  the  law.  But  the  law  doth 
rather  show  sin,  accuse  and  terrify  the  conscience^  declare  the 
wrath  of  God,  and  drive  to  desperation.  Much  less  is  sin  taken 
away  by  the  works  and  inventions  of  men,  as  wicked  worship- 
pings, strange  religions,  vows,  and  pilgrimages.  Finally,  there  is 
no  work  that  can  take  away  sin ;  but  sin  is  rather  increased  by 
works.  For  the  justiciaries  and  merit-mongers,  the  more  they 
labour  and  sweat  to  bring  themselves  out  of  sin,  the  deeper  they 
are  plunged  therein.  For  there  is  no  means  to  take  away  sin, 
but  grace  alone.  Therefore  Paul,  in  all  the  greetings  of  his 
Epistle,  setteth  grace  and  peace  against  sin  and  evil  conscience. 
This  thing  must  be  diligently  marked.  The  words  are  easy. 
But,  in  temptation,  it  is  the  hardest  thing  that  can  be,  to  be  cer- 
tainly persuaded  in  our  hearts,  that,  by  grace  alo?ie,  all  other 
means,  either  in  heaven  or  in  earth,  set  apart,  we  have  remission  of 
sins  and  peace  with  God. 

The  world  understandeth  not  this  doctrine ;   and  therefore  it 
neither  will  nor  can  abide  it,  but  condemneth  it  as  heretical  and 


COMMENTARY   ON   GALATIANS.  41 

wicked.  It  braggeth  of  free-will,  of  the  light  of  reason,  of  the 
soundness,  of  the  powers  and  qualities  of  nature,  and  of  good 
works,  as  means  whereby  it  could  discern  and  attain  grace  and 
peace  ;  that  is  to  say,  forgiveness  of  sins  and  a  quiet  conscience. 
But  it  is  impossible  that  the  conscience  should  be  quiet  and  joy- 
ful, unless  it  have  peace  through  grace ;  that  is  to  say,  through 
the  forgiveness  of  sins  promised  in  Christ.  Many  have  carefully 
laboured,  by  finding  out  divers  and  sundry  reUgious  orders  and 
exercises  for  this  purpose,  to  attain  peace  and  quietness  of  con- 
science, but,  by  so  doing,  they  have  plunged  themselves  in  more 
and  greater  miseries  :  for  all  such  devices  are  but  means  to  in- 
crease doubtfulness  and  despair.  Therefore  there  shall  be  no  rest  to 
my  bones  or  thine,  unless  we  hear  the  word  of  grace,  and  cleave 
unto  it  steadfastly  and  faithfully.  Then  shall  our  conscience  un- 
doul)tedly  find  grace  and  peace. 

The  Apostle  doth  fitly  distinguish  this  grace  and  peace  from-  <^ 
all  other  kind  of  grace  and  peace  whatsoever.  He  wisheth  to  the 
Galatians  grace  and  peace,  not  from  the  emperor,  or  kings  and 
princes :  for  these  do  commonly  persecute  the  godly,  and  rise  up 
against  the  Lord,  and  Christ  his  anointed  (Psalm  ii.  1) ;  nor  from 
the  world  ("  for  in  the  world,"  saith  Christ,  "  ye  shall  have  trou- 
ble"); but  from  God  our  Father,  (fcc,  which  is  as  much  as  to  say, 
he  wished  unto  them  a  heavenly  peace.  So  Christ  saith,  "  My 
peace  I  leave  unto  you :  my  peace  I  give  unto  you :  not  as  the 
world  giveth  it,  do  I  give  it  unto  you."  The  peace  of  the  world 
granteth  nothing  but  the  peace  of  our  goods  and  bodies.  So  the 
grace  or  favour  of  the  world  giveth  us  leave  to  enjoy  our  goods, 
and  casteth  us  not  out  of  our  possessions.  But  in  affliction  and 
in  the  hour  of  death,  the  grace  and  favour  of  the  world  cannot 
help  us  ;  they  cannot  deliver  us  from  affliction,  despair,  and  death. 
But  when  the  grace  and  peace  of  God  are  in  the  heart,  then  is 
man  strong,  so  that  he  can  neither  be  cast  down  with  adversity, 
nor  pufled  up  with  prosperity,  but  walketh  on  plainly,  and  keep- 
eth  the  highway.  For  he  taketh  heart  and  courage  in  the  victory 
of  Christ's  death ;  and  the  confidence  thereof  beginneth  to  reign 
in  his  conscience  over  sin  and  death  ;  because,  through  him,  he 
hath  assured  forgiveness  of  his  sins  ;  which  after  he  hath  once 
obtained,  his  conscience  is  at  rest,  and  by  the  word  of  grace  is 
comforted.  So  then  a  man,  being  comforted  and  heartened  by  the 
grace  of  God  (that  is,  by  forgiveness  of  sin,  and  by  this  peace  of 
conscience),  is  able  vahantly  to  bear  and  overcome  all  troubles, 
yea,   even  death  itself.     This  peace  of  God  is  not  given  to  the 

6 


42  COMMENTARY   ON   GALATIANS. 

world,  because  the  world  never  longeth  after  it,  nor  understandeth 
it,  but  to  them  that  believe.  And  this  cometh  to  pass  by  no  other 
mean,  than  by  the  only  grace  of  God. 

A  Rule  to  be  observed,  that  Men  ought  to  abstain  from,  the 
curious  Searching  of  God's  Majesty. 

But  why  doth  the  Apostle  add  moreover  in  this  salutation :  "  And 
from  our  Lord  Jesus  Christ  ?"  Was  it  not  enough  to  say,  "  And 
from  God  our  Father?"  Why  then  doth  he  couple  Jesus  Christ 
with  the  Father  ?  Ye  have  oftentimes  heard  of  us,  how  it  is  a  rule 
and  principle  in  the  scriptures,  diligently  to  be  marked,  that  we 
must  abstain  from  the  curious  searching  of  God's  majesty,  Avhich 
is  intolerable  to  man's  body,  and  much  more  to  his  mind.  "  No 
man,"  saith  the  Lord,  "  shall  see  me  and  live."  (Exod.  xxxiii.  20.) 
The  Pope,  the  Turks,  the  Jews,  and  all  such  as  trust  in  their  own 
merits,  regard  not  this  rule ;  and  therefore  removing  the  Mediator 
Christ  out  of  their  sight,  they  speak  only  of  God,  and  before  him 
only  they  pray,  and  do  all  that  they  do. 

As,  for  example,  the  monk  imagineth  thus :  "  These  works 
which  I  do  please  God,  God  will  regard  these  my  vows,  and  for 
them  will  save  me."  The  Turk  saith,  "  If  I  keep  the  things  that 
are  commanded  in  the  Alcoran,  God  will  accept  me,  and  give  me 
everlasting  life."  The  Jew  thinketh  thus  :  "  If  I  keep  those  things 
which  the  law  commandeth,  I  shall  find  God  merciful  unto  me, 
and  so  shall  I  be  saved."  So  also  a  sort  of  fond  heads  at  this 
day,  bragging  of  the  spirit  of  revelations,  of  visions,  and  such 
other  monstrous  matters,  I  wot  not  what,  do  walk  in  wonders 
above  their  readies.  These  new  monks  have  invented  a  new 
cross  and  new  works,  and  they  dream  that  by  doing  them  they 
please  God.  To  be  brief:  as  many  as  know  not  the  article  of 
justification,  take  away  Christ  the  mercy-seat,  and  will  needs  com- 
prehend God  in  his  majesty  by  the  judgment  of  reason,  and  pacify 
him  with  their  own  works. 

But  true  Christian  divinity  (as  I  give  you  often  warning)  set- 
teth  not  God  forth  unto  us  in  his  majesty,  as  Moses'  and  other 
doctrines  do.  It  commandeth  us  not  to  search  out  the  nature  of 
God  ;  but  to  know  his  will  set  out  to  us  in  Christ,  whom  he  would 
have  to  take  our  flesh  upon  him,  to  be  born  and  die  for  our  sins, 
and  that  this  should  be  preached  among  all  nations.  "For  see- 
ing the  world  by  wisdom  knew  not  God  in  the  wisdom  of  God,  it 
pleased  God,  by  the  foolishness  of  preaching,  to  save  them  that 
beUeve."     (1   Cor.  i.)     Wherefore,  when   thy  conscience  standeth 


COMMENTARY    ON   GALATIANS.  43 

in  the  conflict,  wrestling  against  the  law,  sin,  and  death,  in  the 
presence  of  God,  there  is  nothing  more  dangerous  than  to  wander 
with  curious  speculations  in  heaven,  and  there  to  search  out  God 
in  his  incomprehensible  power,  wisdom,  and  majesty,  how  he 
created  the  world,  and  how  he  governeth  it.  If  thou  seek  thus 
to  comprehend  God,  and  wouldst  pacify  him  without  Christ  the 
Mediator,  making  thy  works  a  means  between  him  and  thyself,  it 
cannot  be  but  that  thou  must  fall  as  Lucifer  did,  and  in  horrible 
despair  lose  God  and  all  together.  For  as  God  is  in  his  own  nature 
unmeasurable,  incomprehensible,  and  infinite,  so  is  he  to  man's 
nature  intolerable. 

Wherefore,  if  thou  wouldst  be  in  safety,  and  out  of  peril  of 
conscience  and  salvation,  bridle  this  climbing  and  presumptuous 
spirit,  and  so  seek  God  as  Paul  teacheth  thee.  (1  Cor.  i.)  "  We," 
saith  he,  "  preach  Christ  crucified,  a  stumbling-block  unto  the 
Jews,  and  foolishness  unto  the  Grecians  ;  but  unto  them  which 
are  called,  both  of  the  Jews  and  Grecians,  we  preach  Christ  the 
power  of  God,  and  the  wisdom  of  God."  Therefore  begin  thou 
there  where  Christ  began,  namely,  in  the  womb  of  the  Virgin,  in 
the  manger,  and  at  his  mother's  breasts,  <fcc.  For  to  this  end  he 
came  down,  was  born,  was  conversant  among  men,  suffered,  was 
crucified,  and  died,  that  by  all  means  he  might  set  forth  himself 
plainly  before  our  eyes,  and  fasten  the  eyes  of  our  hearts  upon 
himself,  that  he  thereby  might  keep  us  fi'om  climbing  up  into 
heaven,  and  from  the  curious  searching  of  the  divine  majesty. 

Whensoever  thou  hast  to  do  therefore  in  the  matter  of  justifi- 
cation, and  disputest  with  thyself  how  God  is  to  be  found  that 
justifieth  and  accepteth  sinners ;  where,  and  in  what  sort,  he  is 
to  be  sought ;  then  know  thou  that  there  is  no  other  God  besides 
this  man,  Christ  Jesus.  Embrace  him,  and  cleave  to  him  with 
thy  whole  heart,  setting  aside  all  curious  speculations  of  the 
divine  majesty ;  "  For  he  that  is  a  searcher  of  God's  majesty, 
shall  be  overwhelmed  of  his  glory."  (Prov.  xvii.  15 ;  xxv.  27.) 
I  know  by  experience  what  I  say.  But  these  vain  spirits  which 
so  deal  with  God,  that  they  exclude  the  Mediator,  do  not  believe 
me.  Christ  himself  saith,  "I  am  the  way,  the  truth,  and  the 
life  :  no  man  cometh  to  the  Father  but  by  me."  (John  xiv.  6.) 
Therefore,  besides  this  way  Christ,  thou  shalt  find  no  way  to  the 
Father,  but  wandering ;  no  verity,  but  hypocrisy  and  lying ;  no 
life,  but  eternal  death.  Wherefore  mark  this  well  in  the  matter 
of  justification,  that  when  any  of  us  shall  have  to  wrestle  with  the 
law,  sin,  and  death,  and  all  other  evils,  we  must  look  upon  no 


44  COMMENTARY    ON   GALATIANS. 

Other  God,  but  only  this  God  incarnate,  and  clothed  with  man's 
nature. 

But  out  of  the  matter  of  justification,  when  thou  must  dispute 
with  Jews,  Turks,  Papists,  heretics,  &c.,  concerning  the  power, 
wisdom,  and  majesty  of  God,  then  employ  all  thy  wit  and  indus- 
try to  that  end,  and  be  as  profound  and  as  subtle  a  disputer  as 
thou  canst ;  for  then  thou  art  in  another  vein.  But  in  the  case 
of  conscience,  of  righteousness  and  life  (which  I  wish. here  dili- 
gently to  be  marked),  against  the  law,  sin,  death,  and  the  devil, 
or  in  the  matter  of  satisfaction,  of  remission  of  sins,  of  reconcilia- 
tion, and  of  everlasting  life,  thou  must  withdraw  thy  mind  wholly 
from  all  cogitations  and  searching  of  the  majesty  of  God,  and 
look  only  upon  this  man  Jesus  Christ,  who  setteth  himself  forth 
unto  us  to  be  a  Mediator,  and  saith,  "  Come  unto  me,  all  ye  that 
labour,  and  are  heavy  laden  and  I  will  refresh  you."  (Matt.  xi. 
28.)  Thus  doing,  thou  shalt  perceive  the  love,  goodness,  and 
sweetness  of  God ;  thou  shalt  see  his  wisdom,  power,  and  majesty, 
sweetened  and  tempered  to  thy  capacity ;  yea,  and  thou  shalt  find 
it,  this  mirror  and  pleasant  contemplation,  all  things,  according  to 
that  saying  of  Paul  to  the  Colossians :  "  In  Christ  are  hid  all  the 
treasures  of  wisdom  and  knowledge."  And  further,  in  chap.  ii. 
"  For  in  him  dwelleth  the  fullness  of  the  Godhead  bodily."  (Col. 
ii.  3,  9.)  The  world  is  ignorant  of  this,  and  therefore  it  searcheth 
out  the  will  of  God,  setting  aside  the  promise  in  Christ,  to  his 
great  destruction.  "  For  no  man  knoweth  the  Father,  but  the 
Son,  and  he  to  whom  the  Son  will  reveal  him."  (Matt.  xi.  27 ; 
John  X.  15.) 

And  this  is  the  cause  why  Paul  is  wont  so  often  to  couple  Jesus 
Christ  with  God  the  Father,  even  to  teach  us  what  true  Christian 
religion  is,  which  beginneth  not  at  the  highest,  as  other  religions 
do,  but  at  the  lowest  It  will  have  us  to  climb  up  by  Jacob's 
ladder,  whereupon  God  himself  leaneth,  whose  feet  touch  the 
very  earth,  hard  by  the  head  of  Jacob.  (Gen.  xxviii.  12.)  Where- 
fore, whensoever  thou  art  occupied  in  the  matter  of  thy  salvation, 
setting  aside  all  curious  speculations  of  God's  unsearchable  ma- 
jesty, all  cogitations  of  works,  of  traditions,  of  philosophy,  yea 
and  of  God's  law  too,  run  straight  to  the  manger,  and  embrace 
this  infant  and  the  Virgin's  httle  baby  in  thine  arms,  and  behold 
him  as  he  was  born,  sucking,  growing  up,  conversant  among  men, 
teaching,  dying,  rising  again,  ascending  up  above  all  the  heavens, 
and  having  power  above  all  things.  By  this  means  shalt  thou  be 
able  to  shake  off  all  terrors  and  errors,  Uke  as  the  sun  driveth 


COMMENTARY   ON   GALATIANS.  45 

away  the  clouds.  And  this  sight  and  contemplation  wiU  keep 
thee  in  the  right  way,  that  thou  mayest  follow  whither  Christ  is 
gone.  Therefore  Paul,  in  wishing  grace  and  peace  not  only  from 
God  the  Father,  but  also  from  Jesus  Christ,  'teacheth,  fiist,  that 
we  should  abstain  from  the  curious  searching  of  the  divine  majesty 
(for  God  no  man  knoweth),  and  to  hear  Christ,  who  is  in  the  bosom 
of  the  Father,  and  uttereth  to  us  his  will,  who  also  is  appointed  of 
the  Father  to  be  our  teacher,  to  the  end  that  we  should  all  hear  him. 
(John  vui.  18.) 

Christ  is  God  hy  Nature. 

The  other  thing  that  Paul  teacheth  here,  is  a  confirmation  of  our 
faith,  "that  Christ  is  very  God."  And  such-like  sentences  as 
this  is,  concerning  the  Godhead  of  Christ,  are  to  be  gathered 
together  and  marked  diligently,  not  only  against  the  Arians  and 
other  heretics,  which  either  have  been  or  shall  be  hereafter,  but 
also  for  the  confirmation  of  our  faith :  for  Satan  will  not  fail  to 
mipugn  in  us  all  the  articles  of  our  faith  ere  we  die.  He  is  a 
most  deadly  enemy  to  faith  because  he  knoweth  that  it  is  the 
victory  which  overcometh  the  world.  (1  John  v.  4.)  Wherefore, 
it  standeth  us  in  hand  to  labour  that  our  faith  may  be  certain,  and 
may  increase  and  be  strengthened  by  diligent  and  continual 
exercise  of  the  word,  and  fervent  prayer,  that  we  may  be  able  to 
withstand  Satan. 

Now,  that  Christ  is  the  very  God,  it  is  manifestly  declared,  in 
that  Paul  attributeth  the  same  things  equally  unto  him  which  he 
doth  unto  the  Father,  namely,  divine  power, — as  the  giving  of 
grace,  the  forgiveness  of  sins,  peace  of  conscience,  hfe,  victory 
over  sin,  death,  the  devil,  and  hell.  This  were  by  no  means  lawful 
for  him  to  do,  nay,  it  were  sacrilege  this  to  do,  except  he  were  very 
God,  according  to  that  saying,  "I  will  not  give  my  glory  unto 
another."  (Isa.  xlii.  8.)  Again:  no  man  giveth  that  to  others 
which  he  himself  hath  not  But  seeing  Christ  giveth  grace,  peace, 
and  the  Holy  Ghost,  delivereth  fi-om  the  power  of  the  devU,  liom  sin, 
and  death,  it  is  certain  that  he  hath  an  infinite  and  divine  power, 
equal  in  all  points  to  the  power  of  the  Father. 

Neither  doth  Christ  give  grace  and  peace,  as  the  Apostles  gave 
and  brought  the  same  unto  men  by  preaching  of  the  Gospel ;  but 
he  giveth  it  as  the  Author  and  Creator.  The  Father  createth  and 
giveth  hfe,  grace,  peace,  and  all  other  good  things.  The  self- 
same things  also  the  Son  createth  and  giveth.  Now,  to  give 
grace,  peace,  everlasting  Hfe,  to  forgive  sins,  to  make  righteous, 


46  COMMENTARY    ON   GALATIANS. 

to  quicken,  to  deliver  from  death  and  the  devil,  are  not  the  works 
of  any  creature,  but  of  the  Divine  Majesty  alone.  The  angels 
can  neither  create  nor  give  these  things ;  therefore  these  works 
pertain  only  to  the  glory  of  the  Sovereign  Majesty,  the  Maker  of 
all  things :  and  seeing  Paul  doth  attribute  the  self-same  power  of 
creating  and  giving  all  these  things  unto  Christ  equally  with  the 
Father,  it  must  needs  follow  that  Christ  is  verily  and  naturally 
God. 

Many  such  arguments  are  in  John,  where  it  is  proved  and  con- 
cluded, by  the  works  which  are  attributed  to  the  Son  as  well  as  to 
the  Father,  that  the  divinity  of  the  Father  and  of  the  Son  is  aU 
one.  Therefore,  the  gifts  which  we  receive  of  the  Father,  and 
which  we  receive  of  the  Son,  are  all  one.  For  else  Paul  would 
have  spoken  otherwise,  after  this  manner :  Grace  from  God  the 
Father,  and  peace  from  our  Lord  Jesus  Christ ;  but  in  knitting 
them  both  together,  he  attributeth  them  equally,  as  well  to  the  Son 
as  to  the  Father.  I  do  therefore  so  diligently  admonish  you  of  this 
thing,  because  it  is  dangerous ;  lest,  among  so  many  errors,  and  in 
so  great  variety  and  confusion  of  sects,  there  might  step  up  some 
Arians,  Eunomians,  Macedonians,  and  such  other  heretics,  that 
might  do  harm  to  the  churches  with  their  subtlety. 

Indeed,  the  Arians  were  sharp  and  subtle  fellows.  They  granted 
that  Christ  hath  two  natures,  and  that  he  is  called  "very  God  of 
very  God,"  howbeit,  in  name  only.  Christ,  said  they,  is  a  most 
noble  and  perfect  creature,  above  the  angels,  wherel^y  God  after- 
ward created  heaven  and  earth,  and  all  other  things.  So  Maho- 
met also  speaketh  honourably  of  Christ.  But  all  this  is  nothing 
else  but  goodly  imaginations,  and  words  pleasant  and  plausible  to 
man's  reason,  whereby  the  fantastical  spirits  do  deceive  men  except 
they  take  good  heed.  But  Paul  speaketh  othenvise  of  Christ. 
"  Ye,"  saith  he,  "  are  rooted  and  established  in  this  belief,  namely, 
that  Christ  is  not  only  a  perfect  creature,  but  very  God,  who  doth 
the  self-same  things  that  God  the  Father  doth."  He  hath  the  divine 
works  not  of  a  creature,  but  of  the  Creator,  because  he  giveth  grace 
and  peace ;  and  to  give  them,  is  to  condemn  sin,  to  vanquish  death, 
and  to  tread  the  devil  under  foot.  These  things  no  angel  can  give. 
But  seeing  they  are  attributed  unto  Christ,  it  must  needs  follow, 
that  he  is  "  very  God  by  nature." 

Verse  4.     Which  gave  himself  for  our  sins. 

Paul  in  a  manner,  in  every  word,  handleth  the  argument  of  this 
Epistle.    He  hath  nothing  in  his  mouth  but  Christ;   and  there- 


COMMENTARY   ON   GALATIANS.  47 

fore  in  every  word  there  is  a  fervency  of  spirit  and  life.  And  mark 
how  well  and  to  the  purpose  he  speaketh.  He  saith  not,  which 
hath  received  our  works  at  oiu"  hands,  nor,  which  hath  received 
the  sacrifices  of  Moses's  law,  worshippings,  religions,  masses,  vows, 
and  pilgrimages  ;  but,  hath  given — What  ?  Not  gold,  nor  silver, 
nor  beasts,  nor  paschal  lambs,  nor  an  angel,  but  himself!  For 
what  7  Not  for  a  crown,  not  for  a  kingdom,  not  for  our  hohness 
and  righteousness,  but  "  for  our  sins."  These  words  are  very  thun- 
derclaps from  heaven  against  all  kinds  of  righteousness.  Like  as  is 
also  this  sentence  of  John  :  "  Behold  the  Lamb  of  God,  that  taketh 
away  the  sins  of  the  world."  Therefore,  we  must  with  diligent 
attention  mark  every  word  of  Paul,  and  not  slenderly  consider 
them,  or  lightly  pass  them  over ;  for  they  are  full  of  consolation, 
and  confirm  fearful  consciences  exceedingly, 

But  how  may  we  obtain  remission  of  our  sins  ?  Paul  answereth, 
"  that  the  man  which  is  called  Jesus  Christ,  the  Son  of  God,  hath 
given  himself  for  them."  These  are  excellent  and  comfortable 
words,  and  are  promises  of  the  old  law,  that  our  sins  are  taken 
away  by  none  other  mean,  than  by  the  Son  of  God  delivered  unto 
death.  With  such  gun-shot  and  such  artillery  must  the  Papacy 
be  destroyed,  and  all  the  religions  of  the  heathen,  all  works,  all 
merits  and  superstitious  ceremonies.  For  if  our  sins  may  be 
taken  away  by  our  own  works,  merits,  and  satisfactions,  what 
needed  the  Son  of  God  to  be  given  for  them  ?  But  seeing  he  was 
given  for  them,  it  foUoweth  that  we  cannot  put  them  away  by  our 
own  works. 

Again,  by  this  sentence  it  is  declared,  that  our  sins  are  so  great, 
so  infinite  and  invincible,  that  it  is  impossible  for  the  whole  world 
to  satisfy  for  one  of  them.  And  surely  the  greatness  of  the  ran- 
som (namely,  Christ  the  Son  of  God,  who  gave  himself  for  our 
sins)  declareth  sufficiently,  that  we  can  neither  satisfy  for  sin,  nor 
have  dominion  over  it.  The  force  and  power  of  sin  is  set  forth 
and  amphfied  exceedingly  by  these  words :  "  Which  gave  himself 
for  our  sins."  Therefore  here  is  to  be  marked  the  infinite  great- 
ness of  the  price  bestowed  for  it,  and  then  it  will  appear  evidently 
that  the  power  of  it  is  so  great,  that  by  no  means  it  could  be  put 
away,  but  that  the  Son  of  God  must  be  given  for  it.  He  that 
considereth  these  things  well,  understandeth  that  this  one  word, 
sin,  comprehendeth  God's  everlasting  wrath  and  the  whole  kingdom 
of  Satan,  and  that  it  is  a  thing  more  horrible  than  can  be  ex- 
pressed ;  which  ought  to  move  us  and  make  us  afraid  indeed.  But 
we  are  careless,  yea,  we  make  Ught  of  sin,  and  a  matter  of  nothing ; 


4b  COMMENTARY   ON    GALATIANS. 

which  although  it  bring  with  it  the  sting  and  remorse  of  conscience, 
yet  notwithstanding  we  think  it  not  to  be  of  such  weight  and  force, 
but  that,  by  some  Uttle  work  or  merit,  we  may  put  it  away. 

This  sentence  therefore  witnesseth,  "that  all  men  are  servants 
and  bond-slaves  to  sin,  and  (as  Paul  saith  in  another  place)  are 
sold  under  sin."  (Rom.  vii.  14.)  And  again,  "  that  sin  is  a  most 
cruel  and  mighty  tyrant  over  all  men ;"  which  cannot  be  vanquished 
by  the  power  of  any  creatures,  whether  they  be  angels  or  men,  but 
by  the  sovereign  and  infinite  power  of  Jesus  Christ,  who  hath  given 
himself  for  the  same. 

Furthermore,  this  sentence  setteth  out  to  the  consciences  of  all 
men,  which  are  terrified  with  the  greatness  of  their  sins,  a  singu- 
lar comfort.  For,  albeit  sin  be  never  so  invincible  a  tyrant,  yet, 
notwithstanding,  forasmuch  as  Christ  hath  overcome  it  through  his 
death,  it  cannot  hurt  them  that  believe  in  him.  Moreover,  if  we 
arm  ourselves  with  this  behef  and  cleave  with  all  our  hearts 
unto  this  man  Christ  Jesus,  then  is  there  a  light  opened,  and  a 
sound  judgment  given  unto  us,  so  as  we  may  most  certainly  and 
freely  judge  of  all  kinds  of  life.  For  when  we  hear  that  sin  is 
such  an  invincible  tyrant,  thus  incontinent,  by  a  necessary  conse- 
quence we  infer,  then  what  do  the  Papists,  monks,  nuns,  priests, 
Mahometists,  Anabaptists,  and  all  such  as  trust  in  their  works, 
which  will  abolish  and  overcome  sin  by  their  own  traditions,  works 
preparative,  satisfactions,  <fcc.  ?  Here  forthwith  we  judge  all  those 
sects  to  be  wicked  and  pernicious ;  whereby  the  glory  of  God  and 
of  Christ  is  not  only  defaced,  but  also  utterly  taken  away,  and  our 
own  advanced  and  established. 

But  weigh  diligently  every  w^ord  of  Paul,  and  especially  mark  well 
this  pronoun,  our ;  for  the  effect  altogether  consisteth  in  the  well 
applying  of  the  pronouns,  which  we  find  very  often  in  the  Scrip- 
tures, wherein  also  there  is  ever  some  vehemency  and  power.  Thou 
wilt  easily  say  and  believe  that  Christ  the  Son  of  God  was  given 
for  the  sins  of  Peter,  of  Paul,  and  of  other  saints,  whom  we  ac- 
count to  have  been  worthy  of  this  grace  ;  but  it  is  a  very  hard 
thing  that  thou  which  judgest  thyself  unworthy  of  this  grace, 
shouldest  from  thy  heart  say  and  believe,  that  Christ  was  given 
for  thine  invinciljle,  infinite,  and  horrible  sins.  Therefore,  gen- 
erally, and  without  the  pronoun,  it  is  an  easy  matter  to  magnify 
and  amplify  the  benefit  of  Christ,  namely,  that  Christ  was  given 
for  sins,  but  for  other  men's  sins,  which  are  worthy.  But  when  it 
Cometh  to  the  putting  to  of  this  pronoun  our,  there  our  weak 
nature  and  reason  starteth  back,  and  dare  not  come  nigh  unto 


COMMENTARY   ON   GALATIA-NS,  49 

# 

God,  nor  promise  to  herself  that  so  great  a  treasure  shall  be  freely 
given  unto  her,  and  therefore  she  will  not  have  to  do  with  God, 
except  first  she  be  pure  and  without  sin ;  wherefore,  although  she 
read  or  hear  this  sentence,  "Which  gave  himself  for  our  sins," 
or  such-hfce,  yet  doth  she  not  apply  this  pronoun  (our)  unto  herself, 
but  unto  others,  which  are  worthy  and  holy  ^  and  as  for  herself,  she 
wiU  tarry  till  she  be  made  worthy  by  her  own  works. 

This,  then,  is  nothing  else,  but  that  man's  reason  fain  would 
that  sin  were  of  no  greater  force  and  power  than  she  herself 
dreameth  it  to  be.  Hereof  it  cometh,  that  the  hypocrites,  being 
ignorant  of  Christ,  although  they  feel  the  remorse  of  sin,  do  think 
notwithstanding  that  they  shall  be  able  easily  to  put  it  away  by 
their  good  works  and  merits,  and  secretly  in  their  hearts  they  wish 
that  these  words,  "  which  gave  himself  for  our  sins,"  were  but  as 
words  spoken  in  humihty,  and  would  have  tJieir  sins  ncrf;  to  be  true 
and  very  sins  indeed,  but  light  and  small  matters.  To  be  short, 
man's  reason  would  fain  bring  and  present  unto  God  a  feigned  and 
counterfeit  sinner,  which  is  nothing  afraid,  nor  hath  any  feeling  of 
sin.  It  would  bring  him  that  is  whole,  and  not  him  that  hath  need 
of  a  physician ;  and  when  it  feeleth  no  sin,  then  would  it  believe 
that  Christ  was  given  for  our  sins. 

The  whole  world  is  thus  affected,  and  especially  they  tliat  would 
be  counted  more  holy  and  righteous  than  others,  as  monks,  and 
all  justiciaries.  These  confess  with  their  mouths  that  they  are 
sinners,  and  they  confess  also  that  they  commit  sins  daily,  how- 
beit  not  so  great  and  many  but  that  they  are  able  to  put  them 
away  by  their  own  works ;  yea,  and  besides  all  this,  they  will 
bring  their  righteousness  and  deserts  to  Christ's  judgment-seat, 
and  demand  the  recompense  of  eternal  life  for  them  at  the  Judge's 
hand-  In  the  mean  while,  notwithstanding  (as  they  pretend  great 
humility),  because  they  will  not  vaunt  themselves  to  be  utterly  void 
of  sin,  they  feign  certain  sins,  that  for  the  forgiveness  thereof  they 
may  with  great  devotion  pray  with  the  publican,  "  God  be  merciful 
unto  me  a  sinner  !"  (Luke  xviii.  15.)  Unto  them  these  words  of 
St.  Paul,  "  for  our  sins,"  seem  to  be  but  hght  and  trifling,  therefore 
they  neither  understand  them,  nor  in  temptation,  when  they  feel  sin 
indeed,  can  they  take  any  comfoit  of  them,  but  are  compelled  fiatly 
to  despair, 

Tiiis  is  then  the  chief  knowledge  and  true  wisdom  of  Christians, 
to  count  these  words  of  Paul,  "  that  Christ  was  delivered  to  death, 
not  for  our  righteousness  or  holiness,  but  for  our  sins"  (which  are 
very  sins  indeed,  great,  many,  yea  infinite  and  in^^ncible),  to  be 

7 


so  COMMENTAKY    ON   GALATLANS, 

% 

"most  trae  effectual,  and  of  great  importance."  Therefore,  think 
them  not  to  be  small,  and  such  as  may  be  done  away  by  thine 
own  works;  neither  yet  despair  thou  for  the  greatness  of  them^ 
if  thou  feel  thyself  oppressed  therewith,  either  in.  life  or  death ; 
but  learn  here  of  Paul,  to  believe  that  Christ  was  given,  not  for 
feigned  or  counterfeit  sins,  nor  yet  for  small  sins,  but  for  great  and 
huge  sins ;  not  for  one  or  two,  but  for  all ;  not  for  vanquished  sins, 
for  no  man,  no,  nor  angel,  is  able  to  overcome  the  least  sin  that  is, 
but  for  invincible  sins.  And  except  thou  be  found  in  the  number 
of  those  that  say,  "  our  sins,"  that  is,  which  have  this  doctrine  of 
laith,  and  teach,  hear,  learn,  fove,  and  beheve  the  same,  there  is  no 
salvation  for  thee. 

Labour,  therefore,  dihgently,  that  not  only  out  of  the  time  of 
temptation,  but  also  in  the  time  and  conflict  of  death,  when  thy 
conscience  is  thoroughly  afraid  with  the  remembrance  of  thy  sins 
past,  and  the  devil  assaileth  thee  with  great  violence,  going  about 
to  overwhelm  thee  with  heaps,  floods,  and  whole  seas  of  sins,  ta 
terrify  thee,  to  draw  thee  from  Christ,  and  to  drive  thee  to  despair, 
that  then,  I  say,  thou  mayest  be  able  to  say  with  sure  confidence, 
•Christ,  the  Son  of  God,  was  given,  not  for  the  righteous  and  holy, 
but  for  the  unrighteous  and  sinners.  If  I  were  righteous  and  had 
no  sin,  I  should  have  no  need  of  Christ  to  be  my  reconciler.  Why, 
then,  O  thou  peevish  holy  Satan,  wilt  thou  make  me  to  be  holy, 
and  to  seek  righteousness  in  thyself,  when,  in  very  deed,  I  have 
nothing  in  me  but  sins,  and  most  grievous  sins  1  Not  feigned  or 
trifling  sins,  but  such  as  are  against  the  first  table,  to  wit,  great 
infidelity,  doubting,  despair,  contempt  of  God,  hatred^  ignorance, 
and  blaspheming  of  God,  unthankfulness,  abusing  of  God's  name, 
neglecting,  loathing,  and  despising  the  word  of  God,  and  such- 
like. And,  moreover,  these  carnal  sins  against  the  second  table :  as, 
not  to  yield  honour  to  to  my  parents,  not  to  obey  the  magistrates,  to 
covet  another  man's  goods,  his  wife,  and  such-like,  albeit  that  these 
be  light  faults  in  respect  of  those  former  sins.  And  admit  that  I 
have  not  committed  murder,  whoredom,  theft,  and  such  other 
sins  against  the  second  table,  in  fact,  yet  I  have  committed  them 
in  heart,  and  therefore  I  am  a  transgressor  of  all  God's  command- 
ments, and  tlie  multitude  of  my  sins  is  so  great  that  they  cannot 
be  numbered,  "  for  I  have  sinned  above  the  number  of  the  sands  of 
the  sea." 

Besides  this,  Satan  is  such  a  cunning  juggler  that  he  can  make 
of  my  righteousness  and  good  works  great  sins.  For  so  much, 
then,  as  my  sins  are  so  weighty,  so  infinite,  so  horrible,  and  in- 


COMMENTARY   ON   GALATIANS.  51 

vincible,  and  that  my  righteousness  does  nothing  further  me,  but 
rather  hinder  me  before  God ;  therefore,  "  Christ  the  Son  of 
God  was  given  to  death  for  them,  to  put  them  away,  and  to  save 
all  men  which  believe."  Herein,  therefore,  consisteth  the  effect 
of  eternal  salvation,  namely,  in  taking  tliese  words  to  be  effectual, 
true,  and  of  great  importance.  I  say  not  this  for  nought,  for  I 
have  oftentimes  proved  by  experience,  and  I  daily  find  what  a 
hard  matter  it  is  to  believe,  especially  in  the  conflict  of  conscience, 
"  that  Christ  was  given,"  not  for  the  holy,  righteous,  worthy,  and 
such  as  were  his  friends,  but  "for  wicked  sinners,  for  the  un- 
worthy, and  for  his  enemies,  which  have  deserved  God's  wrath  and 
everlasting  death," 

Let  us  therefore  arm  ourselves  with  these  and  such  like  sen- 
tences of  the  Holy  Scripture,  that  we  may  be  able  to  answer  the 
devil  (accusing  us,  and  saying,  "Thou  art  a  sinner,  and  there- 
fore thou  art  damned) "  in  this  sort :  Because  thou  sayest  I  am 
a  sinner,  therefore  will  I  be  righteous  and  saved.  Nay,  saith  the 
devil,  "  thou  shalt  be  damned."  No,  say  I,  for  I  fly  unto  Christ, 
"  who  hath  given  himself  for  my  sins ;"  ttierefore,  Satan,  "  thou 
shalt  not  prevail  against  me,"  in  that  thou  goest  about  to  terrify 
me,  in  setting  forth  the  greatness  of  my  sins,  and  so  to  bring  me 
into  heaviness,  distrust,  despair,  hatred,  contempt,  and  blasphem- 
ing of  God,  Yea,  rather  in  that  thou  sayest  I  am  a  sinner,  thou 
givest  me  armour  and  weapon  against  thyself,  that  with  thine  own 
sword  I  may  cut  thy  throat,  and  tread  thee  under  my  feet,  for  Christ 
died  for  sinners.  Moreover,  thou  thyself  preachest  unto  me  the 
glory  of  God,  for  thou  puttest  me  in  mind  of  God's  fatherly  love 
towards  me,  wretched  and  damned  sinner,  "  who  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
shall  not  perish,  but  have  everlasting  life,"  (John  iii.  16.)  And  as 
often  as  thou  objectest  that  I  am  a  sinner,  so  often  thou  callest  me  to 
remembrance  of  the  benefit  of  Christ  my  Redeemer,  upon  whose 
shoulders,  and  not  upon  mine.  Me  all  my  sins,  for  the  Lord  hath 
"laid  all  our  iniquity  upon  him."  (Isaiah  liii.  6.)  Again,  "for  the 
transgressions  of  his  people  was  he  smitten."  (Chap.  liii.  8.)  Where- 
fore, when  thou  sayest  I  am  a  sinner,  thou  doest  not  terrify  me,  but 
comfort  me  above  measure. 

Whoso  knoweth  this  one  point  of  cunning  well,  shall  easily  avoid 
all  the  engines  and  snares  of  the  devil,  who  by  putting  man  in 
mind  of  his  sins,  driveth  him  to  despair,  and  destroyeth  him,  unless 
he  withstand  him  with  this  cunning,  and  with  this  heavenly  wis- 
dom, whereby  only  sin,  death,  and  the  devil  are  overcome.     But 


y 


62  COMMENTARY   ON   GALATIANS. 

the  man  that  putteth  not  away  the  remembrance  of  his  sin,  but 
keepeth  it  still,  and  tormenteth  himself  with  his  own  cogitations, 
thinking  either  to  help  himself  by  his  own  strength  or  policy,  or 
to  tarry  the  time  till  his  conscience  may  be  quieted,  falling  into 
Satan's  snares,  miserably  affiicteth  himself,  and  at  length  is  over- 
come with  the  continuance  of  the  temptation,  for  the  devil  wiU 
never  cease  to  accuse  his  conscience. 

Against  this  temptation  we  must  use  these  words  of  St.  Paul,  in 
the  which  he  giveth  a  very  good  and  true  definition  of  Christ  in 
this  manner :  "  Chiist  is  the  Son  of  God,  and  of  the  Virgin, 
delivered  and  put  to  death  for  our  sins."  Here,  if  the  devil  allege 
any  other  definition  of  Christ,  say  thou  the  definition  and  the 
thmg  defined  are  false,  therefore  I  will  not  receive  this  definition, 
I  speak  not  this  without  cause,  for  I  know  what  moveth  me  to  be 
go  earnest  that  we  should  learn  to  define  Christ  out  of  the  words  of 
Paul.  For  indeed  Christ  is  no  cruel  exactor,  but  a  forgiver  of  the 
sins  of  the  whole  world.  Wherefore,  if  thou  be  a  sirmer,  as  indeed 
we  are  all,  set  not  Christ  down  upon  the  rainbow,  as  a  judge, 
for  so  shalt  thou  be  terrified  and  despair  of  his  mercy,  but  take 
hold  of  his  true  definition,  namely,  that  Christ  the  Son  of  God 
and  of  the  Virgin  is  a  person,  not  that  terrifieth,  not  that  afiiicteth, 
not  that  condemneth  us  of  sin,  not  that  demandeth  an  account  of 
us  for  our  Mfe  evil  passed ;  but  hath  given  himself  for  our  sins, 
and  with  one  oblation  hath  put  away  the  "sins  of  the  whole 
world"  (Col.  ii.  14),  hath  fastened  them  upon  the  cross,  and  put 
them  clean  out  by  himself.  \/ 

Learn  this  definition  diligently,  and  especially  so  exercise  this 
pronoun  our^  that  this  one  syllable  being  believed  may  swallow  up 
all  thy  sins ;  that  is  to  say,  that  thou  mayest  know  assuredly  that 
Christ  hath  taken  away  the  sins,  not  of  certain  men  only,  but  also 
of  thee,  yea,  and  of  the  whole  world.  Then  let  not  thy  sins  be 
sins  only,  but  even  thy  own  sins  indeed;  that  is  to  wit,  believe 
thou  that  Christ  was  not  only  given  for  other  men's  sins,  but  also 
for  thine.  Hold  this  fast,  and  suffer  not  thyself  by  any  means  to 
be  drawn  away  from  this  most  sweet  definition  of  Christ,  which 
rejoiceth  even  the  very  angels  in  heaven  ;  that  is  to  say,  that 
Christ,  according  to  the  proper  and  true  definition,  is  no  Moses, 
no  lawgiver,  no  t)rrant,  but  a  mediator  for  sins,  a  fi-ee  giver  of 
grace,  righteousness,  and  hfe,  who  gave  himself,  not  for  our 
merits,  holiness,  righteousness,  and  godly  hfe,  but  for  our  sins. 
Indeed,  Christ  doth  interpret  the  law,  but  that  is  not  his  proper 
and  principal  ofllce. 


COMMENTARY   ON  GALATIANS.  53 

Tliese  things,  as  touching  the  words,  we  know  well  enough, 
and  can  talk  of  them.  But  in  practice,  and  in  the  conflict,  when 
the  devil  goeth  about  to  deface  Christ,  and  to  pluck  the  word  of 
grace  out  of  our  hearts,  we  find  that  Ave' do  not  yet  know  them 
well,  and  as  we  should  do.  He  that  at  that  time  could  define 
Christ  truly,  and  could  magnify  him  and  behold  him  as  his  most 
sweet  Saviour  and  High-priest,  and  not  as  a  strait  judge,  this  man 
hath  overcome  all  evils,  and  were  already  in  the  kingdom  of 
heaven.  But  this  to  do  in  the  conflict,  is  of  all  things  the  most 
hard.  I  speak  this  by  experience.  For  I  know  the  devil's 
subtleties,  who  at  that  time  not  only  goeth  about  to  fear  us  with 
the  terror  of  the  law,  yea,  and  also  of  a  little  mote  maketh  many 
beams ;  that  is  to  say,  of  that  which  is  no  sin  he  maketh  a  very 
hell  (for  he  is  marvellous  crafty  both  in  aggravating  sin,  and  in 
puflling  up  the  conscience  even  in  good  works) ;  but  also  is  wont 
to  fear  us  with  the  very  person  of  the  Mediator  ;  into  the  which 
he  transformeth  himself;  and,  laying  before  us  some  place  of 
Scipture  or  saying  of  Christ,  suddenly  he  striketh  our  hearts, 
and  showeth  himself  unto  us  in  such  sort  as  if  he  were  Christ 
indeed,  ieaving  us  sticking  so  fast  in  that  cogitation,  that  our 
•conscience  would  swear  it  were  the  same  Christ,  whose  saying 
he  alleged.  Moreover,  such  is  the  subtlety  of  the  enemy,  that 
he  will  not  set  before  us  Christ  entirely  and  wholly,  but  a  piece 
of  Christ  only,  namely,  that  he  is  the  son  of  God,  and  man  born 
of  the  Virgin.  And  by  and  by  he  patcheth  thereto  some  other 
thing ;  that  is  to  say,  some  saying  of  Christ,  wherewith  he  terrt 
fieth  the  impenitent  sinners,  such  as  that  it  is  in  the  thirteenth  of 
Luke,  "Except  ye  repent,  ye  shall  all  likewise  perish."  And 
so,  corrupting  the  true  definition  of  Christ  with  his  poison,  he 
bringeth  to  pass  that  albeit  we  beUeve  him  to  be  Christ  the  true 
Mediator,  yet,  in  every  deed,  our  troubled  conscience  feeleth  and 
judgeth  him  to  be  a  tyrant  and  a  judge.  Thus  we  being  de- 
ceived by  Satan,  do  easily  lose  that  sweet  sight  of  our  High-priest 
and  Saviour  Christ ;  which  being  once  lost,  we  shun  him  no  less 
than  the  devil  himself. 

And  this  is  the  cause  why  I  do  so  earnestly  call  upon  you  to 
learn  the  true  and  proper  definition  of  Christ  out  of  these  words 
of  Paul,  "  which  gave  himself  for  our  sins."  If  he  gave  himself 
to  death  for  our  sins,  then  undoubtedly  he  is  no  tyrant  or  judge 
which  will  condemn  us  for  our  sins.  He  is  no  caster  down  of 
the  afflicted,  but  a  raiser  up  of  those  that  are  fallen,  a  merciful 
reliever  and  comforter  of  the  heavy  and  broken-hearted.     Else 


54  COMMENTARY    OK    GALATIANS. 

should  Paul  lie  in  saying,  "which  gave  himself  for  our  sins.* 
If  I  define  Christ  thus,  I  define  him  rightly,  and  take  hold  of  the 
true  Christ,  and  possess  him  indeed.  And  here  I  let  pass  all 
curious  speculations  touching  the  Divine  Majesty,  and  stay  myself 
m  the  humanity  of  Christ,  and  so  I  learn  truly  to  know  the  will 
of  God.  Here  is  then  no  fear,  but  altogether  sweetness,  joy, 
peace  of  conscience^  and  such -like.  And  herewithal  there  is  a 
light  opened,  which  showeth  me  the  true  knowledge  of  God,  of 
myself,  of  all  creatures,  and  of  all  the  iniquity  of  the  devil's  king- 
dom. We  teach  no  new  thing,  but  we  repeat  and  establish  old 
things,  which  the  Apostles  and  all  godly  teachers^  have  taught 
before  us.  And  would  to  God  we  could  so  teach  and  establish 
them,  that  we  might  not  only  have  them  in  our  moutfr,  but  also* 
well  grounded  in  the  bottom  of  our  heart,  and  especially  that  we 
might  be  able  to  use  them  in  the  agony  and  conflict  of  death  ! 

Verse  4.    That  he  might  deliver  ws  from  this  present  evil  world. 

In  these  words  also  Paul  handleth  yet  more  effectually  the  argu- 
ment of  this  epistle.  He  calleth  this  whole  world,  which  hath 
been,  is,  and  shall  be,  the  present  world,  to  put  a  difference  between 
this  and  the  everlasting  Avorld  to  come.  Moreover  he  calleth  it 
evil,  because  that  whatsoever  is  in  this  world,  is  subject  to  the 
mahce  of  the  devil  reigning  over  the  whole  world.  For  this  cause 
the  world  is  the  kingdom  of  the  devil.  For  there  is  in  it  nothing- 
but  ignorance,  contempt,  blasphemy,  hatred  of  God,  and  disobedi- 
ence against  all  the  words  and  work&  of  God.  In  and  under  thig; 
kingdom  of  the  world  are  we. 

Here  again  you  sec,  that  no  man  is  able,  by  his  own  works  or 
his  own  power  to  put  away  sin,  because  this  present  world  is  evil, 
and  (as  St.  John  saith)  "  is  set  upon  mischief."  As  many  there- 
fore as  are  in  the  world,  are  the  bond-slaves  of  the  devil,  con- 
strained to  serve  him  and  do  all  things  at  his  pleasure.  What 
availed  it,  then,  to  set  up  so  many  orders  of  religion,  for  the 
abolishing  of  sin  ;  to  devise  so  many  great  and  most  painful  works, 
as  to  wear  shirts  of  hair,  to  beat  the  body  with  whips  till  the  bloodf 
followed,  to  go  on  pilgrimage  to  St.  James  in  harness,  and  such 
other  like?  Be  it  so  that  thou  doest  all  these  things,  yet  not- 
withstanding^ this  is  true,  that  thou  ait  in  this  present  evil  world, 
and  not  in  the  kingdom  of  Christ.  And  if  thou  be  not  in  the  king- 
dom of  Christ,  it  is  certain  that  thou  belongest  to  the  kingdom  of 
Satan,  which  is  this  evil  world.  Therefore,  all  the  gifts,  either 
of  the  body  or  of  the  mind,  which  thou  enjoyestj  as  wisdoao^ 


fcOMMENTART    ON    GALATIANS.  I>5 

tigliteousness,  holiness,  eloquence,  power,  beauty,  and  ricTies,  are 
IduI  the  slavish  instruments  of  the  devil ;  and  vnth  all  these  thou  art 
■compelled  to  serve  him,  and  to  advance  his  kingdom. 

First,  with  thy  wisdom  thou  darkenest  the  wisdom  and  know 
ledge  of  Christ,  and,  by  thy  wicked  doctrine,  leadest  men  out  of 
ihe  way,  that  they  cantiot  come  to  the  grace  and  knowledge  of 
Christ.  Thou  settest  out  and  praisest  thy  own  righteoasness  and 
"holiness  ;  but  the  righteousness  of  Christ,  by  whidh  c^nly  we  are 
justified  and  quickened,  thou  dost  hate  and  condemn  as  wicked 
and  devihsh.  To  be  brief,  by  thy  power  thou  defetroyest  the 
kingdom  of  Christ,  and  abusesl  the  same  to  root  out  the  Gospel, 
to  persecute  and  kill  the  ministers  of  "Christ,  and  so  many  as  hear 
them.  Wherefore,  if  thou  be  t<^ithout  Christ,  this  thy  wisdom  is 
double  foolishness,  thy  righteousness  double  sin  and  impiety, 
"because  it  knoweth  not  the  wisdom  and.  righteousness  of  Christ : 
jnoreover,  it  darkeneth,  hindereth,  blasphemeth,  and  persecuteth 
the  same.  Therefore  Paul  doth  rightly  call  it  the  evil  or  wicked 
world :  for  whfen  it  is  a;t  thfe  best  then  is  it  worst  In  the  re- 
ligious, wise  and  learned  men,  the  world  is  at  the  best ;  and  yet, 
in  very  deed,  in  them  it  is  double  evil.  I  overpass  those  gi'oss 
vices  which  are  against  the  second  table,  as  disobedience  to  pa- 
Irents,  to  magistrates,  adulteries,  whoredoms,  covetousness,  thefts, 
murders,  and  maliciousness,  wherein  the  world  is  altogether 
drowned,  which  notwithstanding  are  hght  faults,  if  ye  compare 
them  with  the  wisdom  and  righteousness  of  the  wicked,  whereby 
they  fight  against  the  first  table.  This  white  devil,  which  forceth 
men  to  commit  spiritual  sins,  that  they  may  sell  them  for  righteous- 
ness, is  far  more  dangerous  than  the  black  devil,  which  only  enforceth 
them  to  commit  fleshly  sins,  which  the  world  acknowledgeth  to  be 
sins. 

By  these  words  then,  "  that  he  might  deliver  us,"  (fcc,  Paul 
showeth  what  is  the  argument  of  this  Epistle ;  to  wit,  that  we 
liave  need  of  grace  and  of  Christ,  and  that  no  other  creature, 
neither  man  nor  angel,  can  deliver  man  out  of  this  present  evil 
World.  For  these  works  are  only  belonging  to  the  Divine  Ma- 
jesty, and  are  not  in  the  power  of  any,  either  man  or  angel :  that 
Christ  hath  put  away  sin,  and  hath  delivered  us  from  the  tyianny 
and  kingdom  of  the  devil  j  that  is  to  say,  from  this  wicked  world, 
which  is  an  obedient  servant  and  willing  follower  of  the  devil  hia 
god.  Whatsoever  the  murderer  and  father  of  lies  either  doth 
or  speaketh,  that  the  world,  as  his  most  loyal  and  obedient  son, 
diligently  followeth  and  performeth.    And,  therefore,  it  is  full  of 


56  COMMENTARY   ON    GALATIANS. 

the  igTkorance  of  God,  of  hatred^  ^Y^ng,  errors,  blasphemy,  and  of 
the  contempt  of  God ;  moreover,  of  gross  sins,  as  murders,  adul- 
teries, fornications,  thefts,  robberies,  and  such-like,  because  he 
followeth  his  father  the  devil,  who  is  a  har  and  a  murderer.  And 
the  more  wise,  righteoits,  and  holy  men  that  are  without  Christ, 
BO  much  the  more  hurt  they  do  the  Gospel.  So  we  also,  that  were 
religious  men,  were  doubly  wicked  in  the  papacy,  before  God  did 
hghten  us  with  the  knowledge  of  his  Gospel,  and  yet  notwithstand- 
ing under  the  colour  of  true  piety  and  hoHness. 

Let  these  words  then  of  Paul  remain,  as  they  are  indeed,  true 
and  effectual,  not  coloured  and  counterfeit,  namely,  "that  this 
present  world  is  evil."  Let  it  nothing  at  all  move  thee,  that  in 
a  great  number  of  men,  there  be  many  excellent  virtues,  and  that 
there  is  so  great  a  show  of  holiness  in  hypocrites.  But  mark 
thou  rather  what  Paul  saith  r  out  of  whose  words  thou  mayest 
boldly  and  freely  pronounce  this  sentence  against  the  world, — that 
the  world,  with  all  his  wisdom,  power  and  righteousness,  is  the 
kingdom  of  the  devil ;  out  of  the  which  God  alone  is  aWe  to  deUver 
us  by  his  only  begotten  Son. 

Therefore  let  us  praise  God  the  Father,  and  give  him  hearty 
thanks  for  this  his  unmeasurable  mercy,  that  hath  delivered  us 
out  of  the  kingdom  of  the  devil,  in  the  which  we  were  hc^den 
captives,  by  his  own  Son,  when  it  was  impossible  to  be  done 
by  our  own  strength.  And  let  us  acknowledge,  together  with 
Paul,  " that  all  our  works  and  righteousness'^  (with  all  which  we 
could  not  make  the  devil  to  stoop  one  hair's  breadth)  "are  but 
loss  and  dung."  Also  let  us  cast  under  our  feet,  and  utterly 
abhor,  ail  the  power  of  free-will,  all  pharisaical  wisdom  and  righ- 
teousness, all  religious  orders,  all  masses,  ceremonies,  vows,  fast- 
ings, and  such-like  (Phil.  iii.  8),  as  a  most  filthy  defiled  cloth 
(Isa.  Ixiv.  6),  and  as  the  most  dangerous  poison  of  the  devil. 
Contrariwise,  let  us  extol  and  magnify  the  glory  of  Christ,  who 
hath  delivered  us  by  his  death,  not  from  this  world  only,  but  from 
this  evil  world. 

Paul  then  by  this  word  evil  showeth  that  the  kingdom  of  the 
world,  or  the  devil's  kingdom,  is  the  kingdom  of  iniquity,  igno- 
rance, error,  sin,  death,  blasphemy,  desperation,  and  everlasting 
damnation.  On  the  other  side,  the  kingdom  of  Christ  is  the  king- 
dom of  equity,  light,  grace,  remission  of  sins,  peace,  consolation, 
saving  health,  and  everlasting  Ufe,  into  the  which  we  are  translated 
(Col.  i.  13.)  by  our  Lord  Jesus  Christ,  to  whom  be  glory,  world 
without  end.    So  be  it. 


COMMENTARY   ON    GALATIAN9.  57 

Yerse  4.     According  to  the  will  of  God,  even  our  Father. 

Here  Paul  so  placeth  and  ordereth  every  word,  that  there  is  not 
one  of  them  but  it  fighteth  against  those  false  apostles  for  the 
article  of  justification.  Christ,  saith  he,  hath  delivered  us  from 
this  wicked  kingdom  of  the  devil,  and  the  world.  And  this  hath 
he  done,  "according  to  the  will,  good  pleasure,  and  command- 
ment of  the  Father."  Wherefore  we  be  not  delivered  by  our 
.own  will,  or  cunning,  nor  by  our  own  wisdom  or  policy,  but  for 
that  God  hath  taken  mercy  upon  us,  and  hath  loved  us :  like  as 
it  is  written  also  in  another  place,  "  Herein  hath  appeared  the 
great  love  of  God  towards  us,  not  that  we  have  loved  God,  but 
that  he  hath  loved  us,  and  hath  sent  his  only  begotten  Son  to  be 
a  reconciliation  for  our  sins.  (1  John  iv.  10.)  That  we  are  then 
deUvered  from  this  present  evil  world,  it  is  of  mere  grace,  and  no 
desert  of  ours.  Paul  is  so  plentiful  and  so  vehement  in  amplifying 
and  extoUing  the  grace  of  God,  that  he  sharpeneth  and  directeth 
every  word  against  the  false  apostles. 

There  is  also  another  cause  why  Paul  here  maketh  mention  of 
the  Father's  will,  which  also  in  many  places  of  St.  John's  Gospel 
is  declared,  where  Christ,  commending  his  office,  calleth  us  back 
to  his  Father's  wiU,  that  in  his  words  and  works  we  should  not  so 
much  look  upon  him  as  upon  the  Father.  For  Christ  came  into 
this  world,  and  took  man's  nature  upon  him,  that  he  might  be 
made  a  sacrifice  for  the  sins  of  the  whole  world,  and  so  to  reconcile 
us  to  God  the  Father  ;  that  he  alone  might  declare  unto  us  how 
that  this  was  done  through  the  good  pleasure  of  the  Father,  that 
we,  by  fastening  our  eyes  upon  Christ,  might  be  drawn  and  carried 
straight  unto  the  Father. 

For  we  must  not  think,  as  before  we  have  warned  you,  that  by 
the  curious  searching  of  the  majesty  of  God,  any  thing  concerning 
God  can  be  known  to  our  salvation,  but  by  taking  hold  of 
Christ,  who,  according  to  the  will  of  the  Father,  hath  given  him- 
self to  death  for  our  sins.  When  thou  shalt  acknowledge  this 
to  be  the  will  of  God  through  Christ,  then  wrath  ceaseth,  fear  and 
trembling  vanisheth  away,  neither  doth  God  appear  any  other 
than  merciful,  who  by  his  determinate  counsel  would  that  his 
Son  should  die  for  us,  that  we  might  Uve  through  him.  This 
knowledge  maketh  the  heart  cheerful,  so  that  it  steadfastly 
believeth  that  God  is  not  angry,  but  that  he  so  loveth  us  poor 
and  wretched  sinners,  that  he  gave  his  only  begotten  Son  for  us. 
It  is  not  for  nought,   therefore,   that  Paul  doth  so  often  repeat 

8 


58  COMMENTARY    ON   GALATIANS. 

and  beat  into  our  minds,  that  Christ  was  given  for  our  sins,  and 
that  by  the  good  will  of  the  Father.  On  the  contrary  part,  the 
curious  searching  of  the  majesty  of  God,  and  his  dreadful  judgments, 
namely,  how  h§  destroyed  the  whole  world  with  the  flood,  how  he 
destroyed  Sodom,  and  such  other  things,  are  very  dangerous,  for 
they  bring  men  to  desperation,  and  cast  them  down  headlong  into 
utter  destruction,  as  I  have  shown  before. 

Verse  4.     Of  God  and  our  Father. 

This  word  our  must  be  referred  to  both,  that  the  meaning  may 
be  this,  "  of  our  God,  and  of  our  Father."  Then  is  Christ's 
Father,  and  our  Father,  all  one.  So  in  the  twentieth  of  John, 
Christ  saith  to  Mary  Magdalen,  "  Go  to  my  brethren,  and  say  unto 
them,  I  ascend  unto  my  Father,  and  your  Father,  to  my  God, 
and  to  your  Godv"  Therefore  God  is  our  Father^  and  our  God,  but 
through  Christ.  And  this  is  an  apostohc  manner  of  speech,  and 
even  Paul's  own  phrase,  who  indeed  speaketh  not  with  such  picked 
and  gay  words,  but  yet  very  fit  and  to  the  purpose,  and  full  of 
burning  zeal. 

Verse  5.     To  whom  be  glory  for  ever  and  ever. 

The  Hebrews  are  wont  in  their  writings  to  intermingle  praise 
and  giving  of  thanks.  This  custom  the  Hebrews  and  the 
Apostles  themselves  do  observe.  Which  thing  may  be  very  often 
seen  in  Paul.  For  the  name  of  the  Lord  ought  to  be  had  in 
great  reverence,  and  never  to  be  named  without  praise  and 
thanksgiving.  And  thus  to  do,  is  a  certain  kind  of  worship  and 
service  to  God.  So  in  worldly  matters,  when  we  mention  the 
names  of  kings  or  princes,  we  are  wont  to  do  it  with  some 
comely  gesture,  rex^erence,  and  bowing  of  the  knee :  much  more 
ought  we,  when  we  speak  of  God,  to  bow  the  knee  of  our  heart, 
and  to  name  the  name  of  God  with  thankfulness  and  great  rev* 
erence. 

Verse  6.     /  marvel. 

You  see  here  how  Paul  handleth  his  Galatians,  which  were 
feillen  away  and  seduced  by  the  false  apostles.  He  doth  not  at 
the  first  set  upon  them  with  vehement  and  rigorous  words,  but 
after  a  very  fatherly  sort,  not  only  patiently  bearing  their  fall, 
but  also  in  a  manner  excusing  the  same.  Furthermore,  he 
showeth  towards  them  a  motherly  affection,  and  speaketh  them 
very  fair,  and  yet  in  such  sort,  that  he  reproveth  them  notwith- 


COMMENTARY    ON    GALATIANS*  59 

Standing :  howbeit  with  very  fit  words,  and  wisely  framed  to  the 
purpose.  Contrariwise  he  is  very  hot  and  full  of  indignation 
against  those  false  apostles  their  seducers,  upon  whom  he  layeth 
the  whole  fault ;  and  therefore  forthwith,  even  in  the  entrance  of 
his  Epistle,  he  bursteth  out  into  plain  thunderings  and  lightenings 
against  them.  "  If  any  man,"  saith  he,  "  preach  any  other  gospel 
than  that  ye  have  received,  let  him  be  accursed."  And  afterwards 
in  the  fifth  chapter,  he  threateneth  damnation  unto  them :  "  Whoso 
troubleth  you,  shall  bear  his  condemnation,  whatsoever  he  be." 
(Gal.  V.  10.)  Moreover,  he  curseth  them  with  horrible  words, 
saying,  "  Would  to  God  they  were  cut  off  which  trouble  you !" 
These  are  dreadful  thunderclaps  against  the  righteousness  of  the 
flesh  or  the  law. 

He  might  have  handled  the  Galatians  more  uncourteouslyj  and 
have  inveighed  against  them  more  roughly  after  this  manner: 
"  Out  upon  this  backsliding !  I  am  ashamed  of  you,  your  un- 
thankfulness  grieveth  me,  I  am  angry  with  you : "  or  else  thu3 
tragically  have  cried  out  against  them :  "  O  ungracious  world,  O 
wicked  dealings ! "  (fcc.  But  forasmuch  as  his  purpose  is  to  raise 
up  them  that  were  fallen,  and  with  a  fatherly  care  to  call  them 
back  again  from  their  error  to  the  purity  of  the  Gospel,  he  leaveth 
those  rough  and  sharp  words,  especially  in  the  first  entrance,  and 
most  gently  and  mildly  he  speaketh  unto  them.  For,  seeing  he 
went  about  to  heal  them  that  were  wounded,  it  was  not  meet  that 
he  should  now  further  vex  their  green  wound,  by  laying  to  it  a 
sharp  and  a  fretting  plaster,  and  so  rather  hurt  the  wounded  than 
heal  them.  Therefore,  of  all  the  sweetest  and  mildest  words,  he 
could  not  have  chosen  any  one  more  fit  than  this,  "  I  marvel :" 
whereby  he  signified  both  that  it  grieved  him,  and  also  displeased 
him,  that  they  had  fallen  away  from  him. 

And  here  Paul  is  mindful  of  his  own  rule,  which  he  giveth 
hereafter  in  the  sixth  chapter,  where  he  saith,  "Brethren,  if  a 
man  be  fallen  by  occasion  into  any  fault,  ye  which  are  spiritual, 
restore  such  a  one  with  the  spirit  of  meekness,  considering  thy-* 
self,  lest  thou  also  be  tempted."  This  example  must  we  also 
follow,  that  we  may  show  ourselves  to  bear  hke  affection  towards 
such  as  are  misled,  as  parents  bear  towards  their  children,  that 
they  may  perceive  our  fatherly  and  motherly  affection  towards 
them,  and  may  see  that  we  seek  not  their  destruction,  but  their 
welfare.  But  as  for  the  devil  and  his  ministers,  the  authors  of 
false  doctrines  and  sects,  against  them  we  ought,  by  the  example 
of  the  Apostle,  to  be  impatient,  proud,  sharp,  and  bitter,  detest- 


60  COMMENTARY    ON    GALATIANS. 

ing  and  condemning  their  false  jugglings  and  deceits  with  as  mucn 
rigour  and  severity  as  may  be.  So  parents,  when  their  child  is 
hurt  with  the  biting  of  a  dog,  are  wont  to  pursue  the  dog  only,  but 
the  weeping  child  they  bemoan  and  speak  fair  unto  it,  comforting 
it  with  the  most  sweet  words. 

The  spirit  therefore  that  is  in  Paul  is  wonderful  cunning  in 
handhng  the  afflicted  consciences  of  such  as  are  fallen.  Contrari- 
wise the  Pope  (because  he  is  led  with  a  wicked  spirit)  breaketh 
out  violently  like  a  tyrant,  and  rappeth  out  his  thundercracks  and 
cursings  against  the  miserable  and  terrified  in  conscience ;  which 
things  may  be  seen  in  his  bulls,  and  especially  in  that  bull  touching 
the  Lord's  Supper.  The  bishops  also  do  their  duty  never  a  whit 
better.  They  teach  not  the  Gospel,  they  are  not  careful  for  the 
saving  of  men's  souls,  but  only  they  seek  lordship  and  sovereignty 
over  them,  and  therefore  their  speakings  and  doings  are  altogether 
to  maintain  and  support  the  same.  In  like  manner  are  all  the  vain- 
glorious doctors  and  teachers  effected. 

Verse  6.     That  so  soon. 

Ye  see  how  Paul  complaineth,  that  to  fall  in  faith  is  an  easy 
matter.  In  respect  whereof,  he  warneth  the  faithful  in  another 
place,  "that  he  which  standeth,  should  take  heed  that  he  fall 
not."  (1  Cor.  X.  12.)  We  also  do  daily  prove  by  experience, 
how  hardly  the  mind  conceiveth  and  retaineth  a  sound  and  stead- 
fast faith.  Also  with  what  great  difficulty  a  perfect  people  is 
gotten  to  the  Lord.  A  man  may  labour  half  a  score  years  ere  he 
shall  get  some  little  church  to  be  rightly  and  religiously  ordered ; 
and,  when  it  is  so  ordered,  there  creepeth  in  some  mad  brain,  yea 
and  a  very  unlearned  idiot,  which  can  do  nothing  else  but  speak 
slanderously  and  spitefully  against  sincere  preachers  of  the  word, 
and  he  in  one  moment  overthroweth  all.  Whom  would  not  this 
wicked  and  outrageous  dealing  move  ?   ^^//cm 

We,  by  the  grace  of  God,  haveuoi^otten  here  at  Wittemberg,  the 
form  of  a  Christian  church.  The  word  among  us  is  purely  taught, 
the  sacraments  are  rightly  used,  exhortations  and  prayers  are 
made  also  for  all  estates;  and,  to  be  brief,  all  things  go  forward 
prosperously.  This  most  happy  course  of  the  Gospel  some  mad 
head  would  soon  stop,  and,  in  one  moment,  would  overturn  all 
that  we,  in  many  years,  with  great  labour  have  builded.  Even 
so  it  befell  to  Paul,  the  elect  vessel  of  Christ.  He  had  won  the 
churches  of  Galatia,  with  great  care  and  travail,  which  the  false 
apostles,  in  a  short  time  after  his  departure,   overthrew,  as  this 


COMMENTARY   ON   GALATIANS.  61 

and  divers  other  of  his  Epistles  do  witness.  So  great  is  the  weak- 
ness and  wretchedness  of  this  present  hfe,  and  we  so  walk  in  the 
midst  of  Satan's  snares,  that  one  fantastical  head  may  destroy  and 
utterly  overthrow,  in  a  short  space,  all  that  which  many  true  minis- 
ters, labouring  night  and  day,  have  builded  up  many  years  before. 
This  we  learn  at  this  day  by  experience  to  our  great  grief,  and  yet 
we  cannot  remedy  this  enormity. 

Seeing  then  that  the  church  is  so  soft  and  so  tender  a  thing, 
and  is  so  soon  overthrown,  men  must  watch  cheerfully  against 
these  fantastical  spirits  ;  who,  when  they  have  heard  two  sermons,  - 
or  have  read  a  few  leaves  in  the  Holy  Scriptures,  by  and  by  they 
make  themselves  masters  and  comptrollers  of  all  learners  and  \  . 
teachers,  contrary  to  the  authority  of  all  men.  Many  such  also  | 
thou  mayest  find  at  this  day  among  handicraftsmen,  bold  and 
malapert  fellows,  who,  because  they  have  been  tried  by  no  temp- 
tations, did  never  learn  to  fear  God,  nor  had  any  taste  or  feeling 
of  grace.  These,  for  that  they  are  void  of  the  Holy  Ghost,  teach 
what  liketh  themselves  best,  and  such  things  as  are  plausible  and 
pleasant  to  the  common  people.  Then  the  unskilful  multitude, 
longing  to  hear  news,  do  by  and  by  join  themselves  unto  them. 
Yea,  and  many  also,  which  think  themselves  well  seen  in  the  doc- 
trine of  faith,  and  after  a  sort  have  been  tried  with  temptations,  are 
seduced  by  them. 

Since  that  Paul  therefore,  by  his  own  experience,  may  teach  us, 
that  congregations,  which  are  won  by  great  labour,  are  easily  and 
soon  overthrown,  we  ought  with  singular  care  to  watch  against  the 
devil  ranging  every  where,  lest  he  come  while  we  sleep,  and  sow 
tares  among  the  wheat.  For  though  the  shepherds  be  never  so 
watchful  and  diligent,  yet  is  the  Christian  flock  in  danger  of  Satan. 
For  Paul,  as  I  said,  with  singular  study  and  diligence,  had  planted 
churches  in  Galatia,  and  yet  he  had  scarcely  set  his  foot,  as 
they  say,  out  of  the  door,  but  by  and  by  the  false  apostles  over- 
threw some,  whose  fall  afterward  was  the  cause  of  great  ruin  in  the 
churches  of  Galatia.  This  so  sudden  and  so  great  a  loss,  no  doubt, 
was  more  bitter  unto  the  Apostle  than  death  itself  Therefore  let  us 
watch  diligently,  first,  every  one  for  himself,  secondly,  all  teachers, 
not  only  for  themselves,  but  also  for  the  whole  church,  that  we  enter 
not  into  temptation. 

Verse  6.      Ye  are  removed  away. 

Here  once  again  he  useth  not  a  sharp,  but  a  most  gentle  word. 
He  saith  not,  I  marvel  that  ye  so  suddenly  faU  away,  that  ye  are 


62  COMMENTARY   ON    GALATIANS. 

SO  disobedient,  light,  inconstant,  unthankful ;  but  that  ye  are  so 
soon  removed.  As  if  he  should  say,  Ye  are  altogether  patients 
or  sufferers  :  for  ye  have  done  no  harm,  but  ye  have  suffered  and 
received  harm.  To  the  intent  therefore,  that  he  might  call  back 
again  those  backsliders,  he  rather  accuseth  those  that  did 
remove,  than  those  that  vt^ere  removed,  and  yet  very  modestly 
he  blameth  them  also,  when  he  complaineth  that  they  were 
removed.  As  if  he  would  say,  Albeit  I  embrace  you  with  a 
fatherly  affection,  and  know  that  ye  are  deceived,  not  by  your  own 
default,  but  by  the  default  of  the  false  apostles  ;  yet  notwithstand- 
ing I  would  have  wished  that  ye  had  been  grown  up  a  little  more 
in  the  strength  of  sound  doctrine.  Ye  took  not  hold  enough 
upon  the  word,  ye  rooted  not  yourselves  deep  enough  in  it,  and 
that  is  the  cause  that  with  so  light  a  blast  of  wind  ye  are  carried 
and  removed.  Jerome  thinketh,  that  Paul  meant  to  interpret  this 
word  (Galatians)  by  alluding  to  the  Hebrew  word  Galath,  which 
is  as  much  as  to  say.  Fallen  or  carried  away :  as  though  he 
would  say,  Ye  are  right  Galatians,  both  in  name  and  in  deed ; 
that  is  to  say,  fallen  or  removed  away.  Some  think  that  the 
Germans  are  descended  of  the  Galatians.  Neither  is  this  dinna- 
tion  perhaps  untrue.  For  the  Germans  are  not  much  unlike  to 
them  in  nature.  And  I  myself  also  am  constrained  to  wish  to  my 
countrymen  more  steadfastness  and  constancy  :  for,  in  all  things 
we  do,  at  the  first  brunt  we  be  very  hot ;  but  when  the  heat  of  our 
affections  is  allayed,  anon  Ave  become  more  slack  ;  and  look,  with 
what  rashness  we  begin  things,  with  the  same  we  give  them  over, 
and  utterly  reject  them. 

At  the  first,  when  the  light  of  the  Gospel,  after  so  great  dark- 
ness of  men's  traditions,  began  to  appear,  many  were  zealously 
turned  to  godliness :  they  heard  sermons  greedily,  and  had  the 
ministers  of  God's  word  in  reverence.  But  now,  when  religion 
is  happily  reformed  with  so  great  increase  of  God's  word,  many 
which  before  seemed  to  be  earnest  disciples,  are  become  con- 
temners and  very  enemies  thereof;  who  not  only  cast  off  the 
study  and  zeal  of  God's  word,  and  despise  the  ministers  thereof, 
but  also  hate  all  good  learning,  and  become  plain  hogs  and  belly- 
gods,  worthy,  doubtless,  to  be  compared  unto  the  foolish  and  incon- 
stant Galatians. 

Verse  6.  From  Him  that  hath  called  you  in  the  grace  of  Christ. 

This  place  is  somewhat  doubtful,  and  therefore  it  hath  a  double 
understanding.      The    first    is,    "From    that    Christ    that    hath 


COMMENTARY   ON   GALATIANS.  63 

called  you  in  grace."  The  other  is,  "From  him;"  that  is  to 
say,  from  God  which  hath  called  you  in  the  grace  of  Christ.  I 
embrace  the  former.  For  it  liketh  me,  that  even  as  Paul,  a  little 
before  made  Christ  the  Redeemer,  who  by  his  death  delivereth 
us  from  this  present  evil  world — also  the  giver  of  grace  and  peace 
equally  with  God  the  Father — so  he  should  make  him  here  also 
the  caller  in  grace ;  for  Paul's  special  purpose  is,  to  beat  into  \ 
our  minds  the  benefit  of  Christ,  by  whom  we  come  unto  the  / 
Father. 

There  is  also  in  these  words,  "from  Him  that  hath  called  ua 
in  grace,"  a  great  vehemency ;  wherein  is  contained  withal  a  con- 
trary relation,  as  if  he  should  say,  Alas !  how  lightly  do  you  suffer 
yourselves  to  be  withdrawn  and  removed  from  Christ  which  hath 
called  you ;  not  as  Moses  did,  to  the  law,  works,  sins,  wrath,  and 
damnation,  but  altogether  to  grace !  So  we  also  complain  at  thig 
day  with  Paul,  that  the  blindness  and  perverseness  of  men  is 
horrible,  in  that  none  will  receive  the  doctrine  of  grace  and  salva- 
tion. Or  if  there  be  any  that  receive  it,  yet  they  quickly  slide 
back  again,  and  fall  from  it ;  whereas,  notwithstanding,  it  bringeth 
with  it  all  good  things,  as  well  ghostly  as  bodily,  namely,  forgive- 
ness of  sins,  true  righteousness,  peace  of  conscience,  and  ever- 
lasting life.  Moreover,  it  bringeth  light  and  sound  judgment  of 
all  kinds  of  doctrine  and  trades  of  life ;  it  approveth  and  estabhsh- 
eth  civil  government,  household  government,  and  all  kinds  of  life 
that  are  ordained  and  appointed  of  God  ;  it  rooteth  up  all  doctrines 
of  error,  sedition,  confusion,  and  such-like ;  and  it  putteth  away  the 
fear  of  sin  and  death ;  and,  to  be  short,  it  discovereth  all  the  subtle 
sleights  and  works  of  the  devil,  and  openeth  the  benefits  and  love 
of  God  towards  us  in  Christ.  What,  with  a  mischief,  means  the 
world,  to  hate  this  word,  this  glad  tidings  of  everlasting  comfort, 
grace,  salvation,  and  eternal  Ufe,  so  bitterly,  and  to  persecute  it  with 
such  hellish  outrage  ? 

Paul  before  called  this  present  world  evil  and  wicked,  that  is 
to  say,  the  devil's  kingdom ;  for  else  it  would  acknowledge  the 
benefit  and  mercy  of  God.  Forasmuch  as  it  is  under  the  power 
of  the  devil,  therefore  doth  it  most  spitefully  hate  and  persecute 
the  same,  loving  darkness,  errors,  and  the  kingdom  of  the  devil, 
more  than  the  light,  the  truth,  and  the  kingdom  of  Christ.  (John 
iii.  19.)  And  this  it  doth  not  through  ignorance  or  error,  but 
through  the  maUce  of  the  devil;  which  thing  hereby  may  suffi- 
ciently appear,  in  that  Christ  the  Son  of  God,  by  giving  himself 
to  death  for  the  sins  of  all  men,  hath  thereby  gained  nothing  else 


64  COMMENTARY    ON    GALATIANS. 

of  this  perverse  and  damnable  world,  but  that  for  this  his  inesti- 
mable benefit  it  blasphemeth  him,  and  persecuteth  his  most  health- 
fiil  word,  and  fain  would  yet  still  nail  him  to  the  cross  if  it  could  ; 
therefore,  not  only  the  world  dwelleth  in  darkness,  but  it  is  darkness 
itself,  as  it  is  written  in  the  first  of  John. 

Paul  therefore  standeth  much  upon  these  words — "From 
Christ  who  hath  called  you ;"  as  though  he  would  say,  My 
preaching  was  not  of  the  hard  laws  of  Moses,  neither  taught  I 
that  ye  should  be  bond-slaves  under  the  yoke  :  but  I  preached 
the  only  doctrine  of  grace  and  freedom  from  the  law,  sin,  wrath, 
and  damnation,  that  is  to  say,  that  Christ  hath  mercifully  called 
you  in  grace,  that  ye  should  be  freemen  under  Christ,  and  not 
bondmen  under  Moses,  whose  disciples  ye  are  now  become  again 
by  the  means  of  your  false  apostles,  who,  by  the  law  of  Moses 
called  you  not  unto  grace,  but  unto  wrath,  to  the  hating  of  God, 
to  sin,  and  death.  But  Christ's  calling  bringeth  grace  and  saving 
health,  for  they  that  be  called  by  him,  instead  of  the  law  that 
worketh  sorrow,  do  gain  the  glad  tidings  of  the  Gospel,  and  are 
translated  out  of  God's  wrath  into  his  favour,  out  of  sin  into  righ- 
teousness, and  out  of  death  into  hfe.  And  will  you  suffer  yourselves 
to  be  carried,  yea,  and  that  so  soon,  and  so  easily,  another  way, 
from  such  a  living  fountain,  full  of  grace  and  life  ?  Now,  if  Moses 
call  men  to  God's  wrath,  and  to  sin,  by  the  law  of  God,  whither 
shall  the  Pope  call  men  by  his  own  traditions  ?  The  other  sense, 
that  the  Father  calleth  in  the  grace  of  Christ  is  also  good ;  but  the 
former  sense  concerning  Christ  serveth  more  fitly  for  the  comforting 
of  afflicted  consciences. 

Terse  6.     Unto  another  Gospel. 

Here  we  may  learn  to  espy  the  crafty  sleights  and  subtleties  of 
the  devil.  No  heretic  coraeth  under  the  title  of  errors  and  of  the 
devil,  neither  doth  the  devil  himself  come  as  a  devil  in  his  own 
likeness,  especially  that  white  devil  which  we  spake  of  before. 
Yea,  even  the  black  devil,  which  forceth  men  to  manifest  wicked- 
ness, maketh  a  cloak  for  them  to  cover  that  sin  which  they  com- 
mit, or  purpose  to  commit.  The  murderer,  in  his  rage,  seeth  not 
that  murder  is  so  great  and  horrible  a  sin  as  it  is  indeed,  for  that 
he  hath  a  cloak  to  cover  the  same.  Whoremongers,  thieves, 
covetous  persons,  drunkards,  and  such  other,  have  wherewith  to 
flatter  themselves,  and  cover  their  sins.  So  the  black  devil  also 
Cometh  out  disguised  and  counterfeit  in  all  his  works  and  devices. 
But  in  spiritual  matter,  where  Satan  cometh  forth  not  black,  but 


COMMENTARY    ON    GALATIANS.  66 

white,  in  this  hkeness  of  an  angel,  or  of  God  himself,  there  he 
passeth  himself  with  most  crafty  dissimulation,  and  wonderful 
sleights,  and  is  wont  to  set  forth  to  sale  his  most  deadly  poison 
for  the  doctrine  of  grace,  for  the  word  of  God,  for  the  Gospel  of 
Christ.  For  this  cause,  Paul  calleth  the  doctrine  of  the  false 
apostles  Satan's  ministers,  a  Gospel  also,  saying,  "  Upon  another 
Gospel ;"  but  in  derision  ;  as  though  he  would  say,  Ye  Galatians 
have  now  other  evangelists,  and  another  Gospel :  my  Gospel  is 
now  despised  of  you :  it  is  now  no  more  in  estimation  among 
you. 

Hereby  it  may  easily  be  gathered,  that  these  false  apostles  had 
condemned  the  Gospel  of  Paul  among  the  Galatians,  saying, 
Paul  indeed  hath  begun  well,  but  to  have  begun  it  well  is  not 
enough,  for  there  remain  yet  many  higher  matters  ;  like  as  they 
say  in  the  fifteenth  chapter  of  the  Acts,  "  It  is  not  enough  for  you 
to  believe  in  Christ,  or  to  be  baptized,  but  it  behoveth  also  that  ye 
be  circumcised  ;  for  except  ye  be  circumcised  after  the  law  of  Moses, 
ye  cannot  be  saved."  This  is  as  much  as  to  say,  Christ  is  a  good 
workman,  which  hath  indeed  begun  a  building,  but  he  hath  not 
finished  it  5  for  this  must  Moses  do. 

So  at  this  day,  when  the  fantastical  Anabaptists  and  others 
cannot  manifestly  condemn  us,  they  say.  These  Lutherans  have 
the  spirit  of  fearfulness,  they  dare  not  frankly  and  freely  profess 
the  truth,  and  go  through  with  it.  Indeed,  they  have  laid  a 
foundation,  that  is  to  say,  they  have  well  taught  faith  in  Christ ; 
but  the  beginning,  the  middle,  and  the  end,  must  be  joined  toge- 
ther. To  bring  this  to  pass,  God  hath  not  given  it  unto  them, 
but  hath  left  it  unto  us. — So  these  perverse  and  devilish  spirits 
exiol  and  magnify  their  cursed  doctrine,  calling  it  the  word  of 
God  ;  and  so,  under  the  colour  of  God's  name,  they  deceive  many. 
For  the  devil  will  not  be  ugly  and  black  in  his  ministers,  but  fair 
and  white :  and  to  the  end  he  may  appear  to  be  such  a  one,  he 
setteth  forth  and  decketh  all  his  words  and  works  with  the  colour  of 
truth,  and  with  the  name  of  God.  Hereof  is  sprung  that  common 
proverb  among  the  Germans,  "  In  God's  name  beginneth  all  mis- 
chief !" 

Wherefore  let  us  learn,  that  this  is  a  special  point  of  the  devil's 
cunning,  that  if  he  cannot  hurt  by  persecuting  and  destroying,  he 
doth  it  under  a  colour  of  correcting  and  building  up.  So  now- 
a-days  he  persecuteth  us  with  power  and  sword,  that  when  we  are 
once  taken  away  and  despatched,  he  may  not  only  deface  the 
Gospel,  but  utterly  overthrow  it.     But  hitherto  he  hath  prevailed 

9 


66  COMMENTARY   ON   GALATIANS, 

nothing,  for  he  hath  slain  many  who  have  constantly  confessed 
this  our  doctrine  to  be  holy  and  heavenly,  through  whose  blood 
the  chuich  is  not  destroyed,  but  watered.  Forasmuch,  therefore, 
as  he  could  prevail  nothing  that  way,  he  stirreth  up  wicked  spirits 
and  ungodly  teachers,  which,  at  the  first,  allow  our  doctrine,  and 
teach  the  same  with  a  common  consent  together  with  us  j  but 
aftenvards  they  say,  that  it  is  our  vocation  to  teach  the  first  prin- 
ciples of  Christian  doctrine,  and  that  the  mysteries  of  the  Scrip- 
tures are  revealed  unto  them  from  above,  by  God  himself;  and 
that  they  are  called  for  this  purpose,  that  they  should  open  them 
to  the  world.  After  this  manner  doth  the  devil  hinder  the  course 
of  the  Gospel,  both  on  the  right  hand  and  on  the  left,  but  more 
on  the  right  hand  (as  I  said  before),  by  building  and  correcting, 
than  on  the  left,  by  persecuting  and  destroying ;  wherefore,  it 
behoveth  us  to  pray  without  ceasing,  to  read  the  Holy  Scriptures, 
to  cleave  fast  unto  Christ  and  his  holy  word,  that  we  may  over- 
come the  devil's  subtleties,  with  the  which  he  assaileth  us  both  on 
the  right  hand  and  on  the  left.  "  For  we  wrestle  not  against  flesh 
and  blood,  but  against  laile,  against  power,  against  the  worldly 
governors,  the  princes  of  the  darkness  of  this  woiid,  against  the 
spiritual  wickednesses  in  heavenly  tilings." 

Verse  7.     Which  is  not  another  Gospel,  hut  that  there  be  some 
which  trouble  you. 

Here  again  he  excuseth  the  Galatians,  and  most  bitterly  re- 
proveth  the  false  apostles ;  as  though  he  would  say,  Ye  Galatians 
are  borne  in  hand,  that  the  Gospel,  which  ye  have  received  of  me, 
is  not  the  true  and  sincere  Gospel,  and  therefore  ye  think  ye  do 
well  to  receive  that  new  Gospel  which  the  false  apostles  f^ach, 
and  seemeth  to  be  better  than  mine.  I  do  not  so  much  charge 
you  with  this  fault  as  those  disturbers  which  trouble  your  con- 
sciences, and  pull  you  out  of  my  hand. — Here  you  see  again  how 
vehement  and  hot  he  is  against  those  deceivers,  and  with  what 
rough  and  sharp  words  he  painteth  them  out,  calhng  them 
troublers  of  the  churches,  which  do  nothing  else  but  seduce  and 
deceive  innumerable  poor  consciences,  giving  occasions  of  hor- 
rible mischiefs  and  calamities  in  the  congregations.  This  great 
enormity  we  also  at  this  day  are  constrained  to  see,  to  the  great 
grief  of  our  hearts,  and  yet  are  we  no  more  able  to  remedy  it  than 
Paul  was  at  that  time. 

This  place  witnesseth,  that   those   false   apostles   had   reported 
Paul  to  be  an  unperfect  Apostle,  and  also  a  weak  and  erroneous 


COMMENTARY   ON    GALATIANS.  67 

preacher ;  therefore  he  again  here  calleth  them  the  troublers  of 
the  churches,  and  overthrowers  of  the  Gospel  of  Christ.  Thus 
they  condemn  each  other.  The  false  apostles  condemned  Paul, 
and  Paul  again  the  false  apostles.  The  Uke  contending  and  ^con- 
demning is  always  in  the  church ;  especially  when  the  doctrine  of 
the  Gospel  flourisheth ;  to  wit,  that  wicked  teachers  do  persecute, 
condemn,  and  oppress  the  godly ;  and,  on  the  other  side,  that  the 
godly  do  reprove  and  condemn  the  ungodly. 

The  Papists  and  the  fantastical  spirits  do  at  this  day  hate  us 
deadly,  and  condemn  our  doctrine  as  wicked  and  erroneous  ;  yea, 
moreover,  they  lie  in  wait  for  our  goods  and  lives :  and  we  again 
do,  with  a  perfect  hatred,  detest  and  condemn  their  cursed  and 
blasphemous  doctrine.  In  the  mean  time,  the  miserable  people 
are  at  no  stay,  wavering  hither  and  thither,  as  uncertain  and 
doubtful  to  which  part  thej?'  may  lean,  or  whom  they  may  safely 
follow,  for  it  is  not  given  to  every  one  to  judge  Christianly  of  such 
weighty  matters,  but  the  end  will  show  which  part  teacheth  truly, 
and  justly  condemn  the  other.  Sure  it  is  that  we  persecute  no 
man,  oppress  no  man,  put  no  man  to  death,  neither  doth  our 
doctrine  trouble  men's  consciences,  but  delivereth  them  out  of 
innumerable  eiTors  and  snares  of  the  devil.  For  the  truth  hereof 
we  have  the  testimony  of  many  good  men,  who  give  thanks  unto 
God,  for  that,  by  our  doctrine,  they  have  received  certain  and  sure 
consolation  to  their  consciences.  Wherefore,  like  as  Paul  at  that 
time  was  not  to  be  blamed  that  the  churches  were  troubled,  but  the 
false  apostles ;  so  at  this  day  it  is  not  our  fault,  but  the  fault  of  the 
Anabaptists  and  such  frantic  spirits,  that  many  and  great  troubles 
are  in  the  church- 
Mark  here  diligently,  that  every  teacher  of  works,  and  of  the 
righteousness  of  the  law,  is  a  troubler  of  the  church  and  of  the 
consciences  of  men.  And  who  would  ever  have  believed  that  the 
Pope,  cardinals,  bishops,  monks,  and  that  whole  synagogue  of 
Satan,  especially  the  founders  of  those  religious  orders,  of  which 
number,  nevertheless,  God  might  save  some  by  miracle,  were 
troublers  of  men's  consciences  ?  Yea,  verily,  they  be  yet  far 
worse  than  were  those  false  apostles ;  for  the  false  apostles  taught 
that,  besides  faith  in  Christ,  the  works  of  the  law  of  God  were 
also  necessary  to  salvation',  but  the  Papists,  omitting  faith,  have 
taught  men's  traditions  and  works  not  commanded  of  God  but 
devised  by  themselves  without  and  against  the  word  of  God  :  and 
these  they  have  not  only  made  equal  with  the  word  of  God,  but  also 
exalted  them  far  above  it.     But  the  more  holy  the  heretics  seem 


TO  COMMENTARY   ON    GALATIANS. 

to  be  in  outward  show,  so  much  the  more  mischief  they  do ;  for 
if  the  false  apostles  had  not  been  endued  \\ith  notable  gifts,  with 
great  authority,  and  a  show  of  holiness,  and  had  not  vaunted  them- 
selves to  be  Christ's  ministers,  the  apostles'  disciples,  and  sincere 
preachers  of  the  Gospel,  they  could  not  so  easily  have  defaced  Paul's 
authority,  and  led  the  Galatians  out  of  the  way. 

Now,  the  cause  why  he  setteth  himself  so  sharply  against  them, 
calling  them  the  troublers  of  the  churches,  is,  for  that,  besides 
faith  in  Christ,  they  taught  that  circumcision  and  the  keeping  of 
the  law  was  necessary  to  salvation.  The  which  thing  Paul  himself 
witnesseth  in  the  fifth  chapter  following ;  and  Luke,  in  the  fifteenth 
of  the  Acts,  declareth  the  same  thing  in  these  words  :  "  That 
certain  men  coming  down  from  Judea  taught  the  brethren,  say- 
ing. Except  ye  be  circumcised  after  the  custom  of  Moses,  ye  cannot 
be  saved."  (Acts  xv.  1 .)  Wherefore  the  false  apostles  most  earnestly 
and  obstinately  contended  that  the  law  ought  to  be  observed,  unto 
whom  the  stiff-necked  Jews  forthwith  joined  themselves,  and  so 
afterwards  easily  persuaded  such  as  were  not  estabUshed  in  the  faith, 
that  Paul  was  not  a  sincere  teacher,  because  he  regarded  not  the 
law,  but  preached  such  a  doctrine  as  did  abohsh  and  overthrow  the 
law.  For  it  seemed  unto  them  a  very  strange  thing  that  the  law  of 
God  should  utterly  l>e  taken  away,  and  the  Jews,  which  had  always 
until  that  time  been  counted  the  people  of  God,  to  whom  also  the 
promises  were  made,  should  now  be  rejected ;  yea,  it  seemed  yet  a 
more  strange  thing  unto  them,  that  the  Gentiles,  being  wicked 
idolaters,  should  attain  to  this  glory  and  dignity,  to  be  the  people  of 
God  without  circumcision,  and  without  the  works  of  the  law,  by 
grace  only  and  faith  in  Christ. 

These  things  had  the  false  apostles  amplified  and  set  forth  to 
the  uttermost,  that  they  might  bring  Paul  into  more  hatred  amomg 
the  Galatians.  And  to  the  end  that  they  might  set  them  the 
more  sharply  against  him,  they  said  that  he  preached  unto  the 
Gentiles  freedom  from  the  law,  to  bring  into  contempt,  yea,  and 
utterly  to  abolish  the  law  of  God  and  the  kingdom  of  the  Jews, 
contrary  to  the  law  of  God,  contrary  to  the  custom  of  the  Jewish 
nation,  contrary  to  the  example  of  the  Apostles,  and,  to  be  short, 
contrary  to  his  own  example ;  wherefore  he  was  to  be  shunned 
as  an  open  blasphemer  against  God,  and  a  rebel  against  the  whole 
commonweal  of  the  Jews,  saying,  that  they  themselves  ought 
rather  to  be  heard,  who,  besides  that  they  preached  the  Gospel 
rightly,  were  also  the  very  disciples  of  the  Apostles,  with  whom 
Paul  was  never  conversant.    By  this  policy  they  defamed  and 


COMMENTARY    ON    GALATIANS.  69 

defaced  Paul  among  the  Galatians,  so  that  by  this  their  perverse 
dealing,  of  very  necessity,  Paul  was  compelled  with  all  his  might  to 
set  himself  against  these  false  apostles,  whom  he  boldly  reproveth 
and  condemneth,  saying,  that  they  are  the  troublers  of  the  churches, 
and  overthrowers  of  Christ's  Gospel,  as  followeth. 

Verse  7.    And  intend  to  pervert  the  Gospel  of  Christ. 

That  is  to  say,  they  do  not  only  go  about  to  trouble  you,  but 
also  utterly  to  abolish  and  overthrow  Christ's  Gospel.  For  these 
two  things  the  devil  practiseth  most  busily  :  first,  he  is  not  con- 
tented to  trouble  and  deceive  many  by  his  false  apostles,  but 
moreover  he  laboureth  by  them  utterly  to  overthrow  the  Gospel, 
and  never  resteth  till  he  hath  brought  it  to  pass.  Yet  such  per- 
verters  of  the  Gospel  can  abide  nothing  less  than  to  hear  that  they 
are  the  apostles  of  the  devil ;  nay,  rather  they  glory  above  others 
in  the  name  of  Christ,  and  boast  themselves  to  be  the  most  sin- 
cere preachers  of  the  Gospel.  But  because  they  mingle  the  law 
with  the  Gospel,  they  must  needs  be  perverters  of  the  Gospel. 
For  either  Christ  must  remain,  and  the  law  perish,  or  the  law 
must  remain  and  Christ  perish  ^  for  Christ  and  the  law  can  by  no 
means  agree  and  reign  togetlier  in  the  conscience.  Where  the 
righteousness  of  the  law  ruleth,  there  cannot  the  righteousness  of 
grace  rule  ;  and  again,  where  the  righteousness  of  grace  reigneth, 
there  cannot  the  righteousness  of  the  law  reign ;  for  one  of  them 
must  needs  give  place  unto  the  other.  And  if  thou  canst  not 
believe  that  God  will  forgive  thy  sins  for  Christ's  sake,  whom  he 
sent  into  the  world  to  be  our  high-priest ;  how  then,  I  pray  thee, 
wilt  thou  believe  that  he  will  forgive  the  same  for  the  works  of  the 
law,  which  thou  couldest  never  perform  ;  or  for  thine  own  works, 
which  (as  thou  must  be  constrained  to  confess)  be  such,  as  it  is  un- 
possible  for  them  to  countervail  the  judgment  of  God  1 

Wherefore,  the  doctrine  of  grace  can  by  no  means  stand  with 
the  doctrine  of  the  law.  The  one  must  simply  be  refused  and 
abolished,  and  the  other  confirmed  and  established.  For  as  Paul 
saith  here,  to  mingle  the  one  with  the  other,  is  to  overthrow  the 
Gospel  of  Christ.  And  yet,  if  it  come  to  debating,  the  greater 
part  overcometh  the  better ;  for  Christ,  with  his  side,  is  weak, 
and  the  Gospel  but  a  foolish  preaching ;  contrariwise,  the  king- 
dom of  the  world,  and  the  devil,  the  prince  thereof,  are  strong. 
Besides  that,  the  wisdom  and  righteousness  of  the  flesh  carry  a 
goodly  show  ;  and  by  this  means,  the  righteousness  of  grace  and 
faith  is  lost,  and  the  other  righteousness  of  the  law  and  works 


70  COMMENTARY    ON    GALATIANS. 

advanced  and  maintained.  But  this  is  our  comfort,  that  tlie  devil, 
with  all  his  limbs,  cannot  do  what  he  would.  He  may  trouble 
many,  but  he  cannot  overthrow  Christ's  Gospel.  The  truth  may  be 
assailed,  but  vanquished  it  cannot  be  ;  for  the  word  of  the  Lord  en- 
dureth  for  ever. 

f  It  seemeth  to  be  a  light  matter  to  mingle  the  law  and  the 
Gospel,  faith  and  works,  together :  but  it  doth  more  mischief  than 

•  a  man's  reason  can  conceive ;  for  it  doth  not  only  blemish  and 
darken  the  knowledge  of  grace,   but  also  it  taketh  away  Christ, 

^with  all  his  benefits,  and  it  utterly  overthroweth  the  Gospel,  as 
Paul  saith  in  this  place.  The  cause  of  this  great  evil  is  our  flesh, 
which,  being  plunged  in  sins,  seeth  no  way  how  to  get  out  but  by 
works,  and  therefore  it  would  live  in  the  righteousness  of  the  law, 
and  rest  in  the  tmst  and  confidence  of  her  own  works.  Where- 
fore, it  is  utterly  ignorant  of  the  doctrine  of  faith  and  grace, 
without  the  which,  notAvithstanding,  it  is  impossible  for  the  con- 
science to  find  rest  and  quietness. 

It  appeareth  also  by  these  words  of  Paul,  "  And  intend  to 
pervert  the  Gospel  of  Christ,"  that  the  false  apostles  were  exceed 
ing  bold  and  shameless,  which  with  all  their  might  set  themselves 
against  Paul ;  wherefore  he  again,  using  his  spirit  of  zeal  and  fer- 
vency, and  being  fully  persuaded  of  the  certainty  of  his  calling, 
setteth  himself  strongly  against  them,  and  wonderfully  magnifieth 
his  ministry,  saying  : — 

Terse  8.  But  though  that  we,  or  an  angel  from  heaven,  preach 
vnto  you  otherwise  than  that  we  have  preached  unto  you,  let 
him  be  accursed. 

Here  Paul  casteth  out  very  flames  of  fire,  and  his  zeal  is  so  fer- 
vent, that  he  beginneth  also  almost  to  curse  the  angels.  Althougli, 
saith  he,  that  we  ourselves,  even  I  and  my  brethren  Timothy  and 
Titus,  and  as  many  as  teach  Christ  purely  with  me  (I  speak  not 
now  of  those  seducers  of  consciences) ;  yea,  "  or  if  an  angel  from 
heaven  preach  unto  you,"  &.C.,  notv\"ithstanding,  I  would  rather 
that  I  myself,  my  brethren,  yea,  and  tne  very  angels  from  heaven 
also,  should  be  holden  accursed,  than  that  my  Gospel  should  be 
overthrown.  This  is  indeed  a  vehement  zeal,  that  he  dare  so 
boldly  curse,  not  only  himself  and  his  brethren,  but  also  even  an 
angel  fi-om  heaven. 

The  Greek  word  anathema,  in  Hebrew  hcrem,  signifieth  a  thing 
accursed,  execrable,  and  detestable,  which  hath  nothing,  to  do, 
no  participation  or    communion  with    God.     So  saith    Joshua : 


COMMENTARY   ON   GALATIANS.  71 

*'  Cursed  be  the  man  before  the  Lord,  that  raiseth  up  and  buildeth 
this  city  Jericho."  (Josh.  vi.  26.)  And  in  the  last  of  Leviticus 
it  is  written,  "  Nothing  separate  from  the  common  use,  which 
shall  be  separate  from  man,  shall  be  redeemed,  but  die  the  death, 
whether  it  be  man  or  beast."  So  God  hath  appointed  Amalek, 
and  certain  other  cities,  accursed  by  God's  own  sentence,  should 
be  utterly  razed  and  destroyed.  This  is  then  the  mind  of  Paul: 
"'  I  had  rather  that  myself,  and  other  my  brethren,  yea,  and  an 
angel  from  heaven,  should  be  accursed,  than  that  we  or  others 
should  preach '  any  other  Gospel  than  that  we  have  preached 
already."  So  Paul  first  curseth  himself ;  for  cunning  artificers  are 
wont  first  to  find  fault  with  themselves,  that  they  may  the  more 
freely  and  sharply  afterwards  reprove  others. 

Paul  therefore  concludeth,  that  there  is  no  other  Gospel  besides 
that  which  he  himself  had  preached.  But  he  preached  not  a 
Gospel  which  he  had  himself  devised,  but  the  same  which  God 
promised  before  by  his  prophets  in  the  Holy  Scriptures  (Rom.  i.) ; 
therefore  he  pronounceth  himself  and  others,  yea,  even  an  angel 
from  heaven,  to  be  undoubtedly  accursed,  if  they  teach  any  thing 
contrary  to  the  former  Gospel :  for  the  voice  of  the  Gospel,  once 
sent  forth,  shall  not  be  called  back  again  till  the  day  of  judg- 
ment. 

Verse  9.  As  we  said  before,  so  say  we  now  again,  if  any  man 
preach  unto  you  otherwise  than  that  you  have  received,  let 
him  be  accursed. 

He  repeateth  the  self-same  thing,  only  changing  the  persons. 
Before  he  cursed  himself,  his  brethren,  and  an  angel  from  heaven ; 
here,  if  there  be  any  (saith  he)  besides  us,  which  preach  unto  you 
any  other  Gospel  than  that  ye  have  received  of  us,  let  them  also 
be  accursed.  Therefore,  he  plainly  excommunicateth  and  curseth 
all  teachers  in  general,  himself,  his  brethren,  an  angel,  and  more- 
over all  others  whatsoever,  namely,  all  those  false  teachers  his  adver- 
saries. Here  appeareth  an  exceeding  great  fervency  of  spirit  in  the 
Apostle,  that  he  dare  curse  all  teachers  throughout  the  whole  world 
and  in  heaven,  which  pervert  his  Gospel  and  teach  any  other ;  for 
all  men  must  either  believe  that  Gospel  that  Paul  preached,  or  else 
they  must  be  accursed  and  condemned.  Would  to  God  this  terrible 
sentence  of  the  Apostle  might  strike  a  fear  into  their  hearts  that  seek 
to  pervert  the  Gospel  of  Paul ;  of  which  sort,  at  this  day  (the  more 
it  is  to  be  lamented),  the  world  is  full. 

This  changing  of  persons  is  here  to  be  marked.     For  Paul 


72  COMMENTARY    ON    GALATIANS. 

speaketh  otherwise  in  his  first  cursing,  than  he  doth  in  the  second. 
In  the  first  he  saith,  "  If  we,  or  an  angel  fi-om  heaven,  preach 
unto  you  any  other  Gospel  than  that  we  have  preached  unto 
you  ;"  in '  the  second,  "  Than  that  ye  have  received."  And  this 
he  doth  of  purpose,  lest  the  Galatians  should  say,  We,  O  Paul, 
do  not  pervert  the  Gospel  that  thou  hast  preached  unto  us ;  we 
understood  thee  not  rightly ;  but  the  teachers  that  came  after 
thee  have  declared  unto  us  the  true  meaning  thereof.  This 
(saith  he)  will  I  in  no  case  admit.  They  ought  to  add  nothing, 
neither  to  correct  it ;  but  that  which  ye  heard  of  me  is  the  sii>- 
cere  word  of  God  ;  let  this  only  remain.  Neither  do  I  desire 
myself  to  be  another  manner  of  teacher  than  I  was,  nor  you  other 
disciples.  Wherefore,  if  ye  hear  any  man  bringing  any  other 
Gospel  than  that  ye  have  heard  of  me,  or  bragging  that  he  will  de- 
liver better  things  than  ye  have  received  of  me,  let  him  and  his  dis- 
ciples be  both  accursed. 

The  first  two  chapters,  in  a  manner,  contain  nothing  else  but 
defences  of  his  doctrine,  and  confutations  of  errors ;  so  that,  until 
he  Cometh  to  the  end  of  the  second  chapter,  he  toucheth  not  the 
chiefest  matter  which  he  handleth  in  this  Epistle,  namely,  the 
article  of  justification.  Notwithstanding,  this  sentence  of  Paul 
ought  to  admonish  us,  that  so  many  as  think  the  Pope  to  be  the 
judge  of  the  Scripture,  are  accursed ;  which  thing  the  popish 
schoolmen  have  wickedly  taught,  standing  upon  this  giound : 
The  church  hath  allowed  four  Gospels  only,  therefore  there  are 
but  four  ;  for  if  it  had  allowed  more,  there  had  been  more.  Now, 
seeing  the  church  might  receive  and  allow  such  and  so  many 
Gospels  as  it  would,  therefore  the  church  is  above  the  Gospel- 
A  goodly  argument,  forsooth. — I  approve  the  Scripture  ;  ergo,  I 
am  above  the  Scripture  !  John  Baptist  acknowledgeth  and  con- 
fesseth  Christ,  and  pointeth  to  him  with  his  finger  ;  therefore  he 
is  above  Christ !  The  church  approveth  the  Christian  faith  and 
doctrine ;  therefore  the  church  is  above  them !  For  the  over- 
throwing of  this  their  wicked  and  blasphemous  doctrine,  thou  hast 
here  a  plain  text  hke  a  thunderbolt,  wherein  Paul  subjecteth  both 
himself  and  an  angel  from  heaven,  and  doctors  upon  earth,  and 
all  other  teachers  and  masters  whatsoever,  under  the  authority  of 
th^  Scripture;  for  they  ought  not  to  be  masters,  judges,  or  arbi- 
ters, but  only  witnesses,  disciples,  and  confessors  of  the  church, 
whether  it  be  the  Pope,  Luther,  Augustine,  Paul,  or  an  angel 
from  heaven.  Neither  ought  any  doctrine  to  be  taught  or  heard 
in  the  church  besides  the  pure  word  of  God,  that  is  to  say,  the 


COMMENTARY    ON    GALATIANS.  73 

Holy  Scripture ;  otherwise,  accursed  be  both  the  teachers  and  hear- 
ers, together  with  their  doctrine. 

Verse  10.     For  now  preach  I  marCs  doctrine,  or  God's  ? 

These  words  are  spoken  with  the  same  vehemency  of  spirit  that 
the  former  were ;  as  if  he  would  say.  Ami,  Paul,  so  unknown 
amongst  you,  which  have  preached  so  openly  in  your  churches'? 
Are  my  bitter  conflicts,  and  so  many  sharp  battles  against  the 
Jews,  yet  unknown  unto  you  ?  It  appeareth  (I  think)  sufficiently 
unto  you  by  my  preaching,  and  by  so  many  and  so  great  afflic- 
tions which  I  have  suffered,  whether  I  serve  men  or  God ;  for  all 
men  see  that  by  this  my  preaching  I  have  not  only  stirred  up 
persecution  against  me  in  every  place,  but  have  also  procured  the 
cruel  hatred  both  of  mine  own  nation,  and  of  all  other  men.  I 
show,  therefore,  plainly  enough,  that  I  seek  not  by  my  preaching 
the  favour  or  praise  of  men,  but  to  set  forth  the  benefit  and  glory 
of  God. 

Neither  do  we  seek  the  favour  of  men  by  our  doctrine ;  for  we 
teach  that  all  men  are  wicked  by  nature,  and  the  children  of 
wrath.  We  condemn  man's  free-will,  his  strength,  wisdom,  and 
righteousnesss,  and  all  religion  of  man's  own  devising ;  and,  to  be 
short,  we  say  that  there  is  nothing  in  us  that  is  able  to  deserve 
grace,  and  the  forgiveness  of  sins :  but  we  preach,  that  we  obtain 
this  grace  by  the  free  mercy  of  God  only,  for  Christ's  sake ;  for 
so  the  heavens  show  forth  the  glory  of  God,  and  his  works,  con- 
demning all  men  generally  with  their  works.  (Eph.  ii.  3.)  This 
is  not  to  preach  for  the  favour  of  men  and  of  the  world ;  for  the 
world  can  abide  nothing  less  than  to  hear  his  wisdom,  righteous- 
ness, religion,  and  power,  condemned ;  and  to  speak  against  those 
mighty  and  glorious  gifts  of  the  world,  is  not  to  flatter  the  world, 
but  rather  to  procure  hatred  and  indignation  of  the  world  (Ps.  xix.  1) ; 
for  if  we  speak  against  men,  or  anything  else  that  pertaineth  to 
their  glory,  it  cannot  be  but  that  cruel  hatred,  persecutions,  ex- 
communications, murders,  and  condemnations,  nmst  needs  follow. 

If  then  (saith  Paul)  they  see  other  matters,  why  see  they  not 
this  also,  that  I  teach  the  things  that  are  of  God,  and  not  of  men  ? 
that  is  to  say,  that  I  seek  no  man's  favour  by  my  doctrine,  but  I 
set  oat  God's  mercy,  offered  unto  us  in  Christ ;  for  if  I  sought  the 
favour  of  men,  I  would  not  condemn  their  works.  Now,  foras- 
much as  I  condemn  men's  works,  that  is  to  say,  because  I  show 
God's  judgment  out  of  his  Avord  (whereof  I  am  a  minister)  against 
all  men,  how  that  they  are  sinners,  unrighteous,  wicked,  children 

10 


74  COMMENTARY    ON    GALATIANS. 

of  wrath,  bond-slaves  of  the  devil,  and  damned,  and  that  they  are 
not  made  righteous  by  works  or  by  circumcision,  but  by  grace 
only,  and  faith  in  Christ ;  therefore  I  procure  unto  myself  the 
deadly  hate  of  men  ;  for  they  can  abide  nothing  less  than  to  hear 
that  they  are  such ;  nay,  rather,  they  would  be  praised  for  wise, 
righteous,  and  holy.  Wherefore,  this  witnesseth  sulliciently  that 
I  teach  not  man's  doctrine.  After  the  same  nianner  Christ  speak- 
eth  also  in  the  seventh  of  John  :  "  The  world  cannot  hate  you,  but 
me  it  hateth,  because  I  testify  of  it  that  the  works  thereof  are  evil'' 
(John  vii.  7) ;  and  in  the  third  of  John,  "  This  is  condemnation, 
that  light  is  come  into  the  world,  and  men  loved  darkness  more  than 
light,  because  their  works  are  evil."     (John  iii.  19.) 

Now,  that  I  teach  the  things  which  are  of  God,  saith  the 
Apostle,  hereby  it  may  sufficiently  appear,  that  I  preach  the  only 
grace,  the  mercy,  the  goodness,  and  the  glory  of  God.  More- 
over, he  that  speaketh,  as  Christ  saith,  those  things  which  his 
Lord  and  Master  hath  commanded  him,  and  glorifieth  not  him- 
self, but  Him  whose  messenger  he  is,  bringeth  and  teacheth  the 
tnie  word  of  God.  But  I  teach  those  things  only  which  are 
commanded  me  from  above  :  neither  glorify  I  myself,  but  Him 
that  sent  me.  Besides  that,  I  stir  up  against  myself  the  wrath 
and  indignation  of  both  the  Jews  and  Gentiles :  therefore  my 
doctrine  is  true,  sincere,  certain,  and  of  God  ;  neither  can  there 
be  any  other,  much  less  any  better,  than  this  my  doctrine  is. 
Wherefore,  whatsoever  doctrine  else  teacheth  not  as  mine  doth, 
that  all  men  are  sinners,  and  are  justified  by  faith  only  in  Christ, 
must  needs  be  false,  wicked,  blasphemous,  accursed,  and  devil- 
ish ;  and  even  such  also  are  they  which  either  teach  it  or  re- 
ceive it. 

So  we  with  Paul  do  boldly  pronounce  all  such  doctrines  to  be 
accuised  as  agreeth  not  with  ours.  For  neither  do  we  seek  by 
our  preaching  the  praise  of  men,  nor  the  favour  of  princes  or 
bishops,  but  the  favour  of  God  alone,  whose  only  grace  and  mercy 
we  preach,  despising  and  treading  under  foot  whatsoever  is  of 
ourselves.  Whosoever  he  be  then  which  shall  teach  any  other 
Gospel,  or  that  which  is  contrary  to  ours,  let  us  be  bold  to  say,  that 
he  is  sent  of  the  devil,  and  hold  hun  accmsed. 

Verse  10.     Or  go  I  about  to  please  men  7 

That  is,  do  I  serve  men  or  God  ?  He  hath  always  a  glance  at 
the  false  apostles.  These,  saith  he,  must  needs  seek  to  please 
and  to  flatter  men :  for  by  this  means  they  seek  that  they  again 


COMMENTARY    ON    GALATIANS.  76 

may  glory  in  their  flesh.  Moreover,  because  they  will  not  bear 
the  hatred  and  persecution  of  men,  they  teach  circumcision,  only 
to  avoid  the  persecution  of  the  cross,  as  foUoweth  in  the  fifth 
chapter. 

So  at  this  day  ye  may  find  many  which  seek  to  please  men ; 
and  to  the  end  they  may  live  in  peace  and  security  of  the  flesh, 
they  teach  the  things  which  are  of  men,  that  is  to  say,  wicked 
things,  or  else  they  allow  the  blasphemies  and  wicked  judgments 
of  the  adversaries,  contrary  to  the  word  of  God,  against  their 
own  conscience,  that  they  may  keep  still  the  favour  of  princes 
and  bishops,  and  enjoy  their  goods.  But  we,  because  we  endea- 
vour to  please  God  and  not  men,  do  stir  up  against  us  the  malice 
of  the  devil,  and  hell  itself:  we  suffer  the  reproaches  and  slanders 
of  the  world,  death,  and  all  the  mischiefs  that  can  be  devised 
against  us. 

So  saith  Paul  here,  "I  seek  not  to  please  men,"  that  they 
may  praise  my  doctrine,  and  report  me  to  be  an  excellent 
teacher,  but  I  desire  only  that  my  doctrine  may  please  God  ;  and 
by  this  means  I  make  men  my  mortal  enemies :  which  thing  I 
find  by  experience  to  be  most  true;  for  they  requite  me  with 
infamy,  slander,  imprisonment,  and  the  sword.  Contrariwise, 
the  false  apostles  teach  the  things  that  are  of  men,  that  is  to  say, 
such  things  as  be  pleasant  and  plausible  to  man's  reason,  and 
that  to  the  end  they  may  live  in  ease,  and  purchase  the  favour, 
good-will,  and  praise  of  the  people.  And  such  men  find  that 
they  seek  for ;  for  they  are  praised  and  magnified  of  men.  So 
saith  Christ  also  (Matt,  vi.),  "  that  hypocrites  do  all  things  to 
be  praised  of  men."  And  in  the  fifth  of  John  he  sharply  reproveth 
such  :  ."  How  can  ye  believe,"  saith  he,  "  which  receive  honour  one 
of  another,  and  seek  not  the  honour  that  cometh  of  God  alone  ?" 
The  things  which  Paul  hath  hitherto  taught,  are  in  a  manner 
examples  only.  In  the  mean  time,  notwithstanding,  he  is  very  ear- 
nest every  where  in  proving  his  doctrine  to  be  sincere  and  sound. 
Therefore  he  exhorteth  the  Galatians  that  they  forsake  it  not  for 
any  other  doctrine. 

Verse  10.     For  if  I  should  yet  please  men,  I  were  not  the  servant 

of  God. 

These  things  are  to  be  referred  to  the  whole  office  and  ministry 
of  Paul,  to  show  what  a  contrariety  there  was  between  his  con- 
versation before  in  the  Jewish  law,  and  his  conversation  now 
under  the  Gospel :   as  if  he  would  say,  Do  ye  think  that  I  go 


76  COMMENTARY    ON    GALATIANS. 

about  still  to  please  men,  as  I  did  in  times  past  ?  So  he  speaketh 
afterwards  in  the  fifth  chapter :  "  If  I  yet  preach  circmiicision, 
why  do  I  suffer  persecution  ?"  As  though  he  would  say,  Do  ye 
not  see  and  hear  of  my  daily  conflicts,  great  persecutions,  and 
afflictions  ?  After  I  was  converted  and  called  to  the  office  of 
apostleship,  1  never  taught  man's  doctrine,  neither  sought  I  to 
please  men,  but  God  alone.  That  is  to  say,  I  seek  not  by 
my  ministry  and  doctrine  the  praise  and  favour  of  men,  but  of 
God. 

Here  again  is  to  be  marked,  how  maliciously  and  craftily  the 
false  apostles  went  about  to  bring  Paul  into  hatred  among  the 
Galatians.  They  picked  out  of  his  preachings  and  writings  cer- 
tain contradictions  (as  our  adversaries  at  this  day  do  out  of  our 
books),  and  by  this  means  they  would  have  convinced  him  that 
he  had  taught  contrary  things.  Wherefore  they  said  that  there 
was  no  credit  to  be  given  unto  him  ;  but  that  circumcision  and 
the  law  ought  to  be  kept  which  thing  he  himself  also  by  his 
example  had  allowed,  because  he  had  circumcised  Timothy 
according  to  law,  had  purified  himself  with  other  four  men  in 
the  temple  at  Jerusalem,  and  had  shaven  his  head  at  Cenchrea. 
(Acts  xvi.  3 ;  xviii.  18.)  These  things  they  craftily  surmised, 
that  Paul,  by  the  commandment  and  authority  of  the  Apostles, 
was  constrained  to  do  ;  which  notwithstanding  he  had  kept  as 
indifferent,  bearing  with  the  infirmity  of  the  weak  brethren,  which 
yet  understood  not  the  Christian  liberty,  lest  they  should  be 
offended.  To  wliose  cavillations  thus  he  answereth :  How  true 
it  is  which  the  false  apostles  forge  against  me  for  the  overthrowing 
of  my  Gospel,  and  setting  up  of  the  law  and  circumcision  again, 
the  matter  itself  sufficiently  declareth.  For  if  I  would  preach  the 
law  and  circumcision,  and  commend  the  strength,  the  power,  and 
the  will  of  man,  I  sliould  not  be  so  odious  unto  them,  but  should 
please  them. 

Verse  11,  12.  Now  I  certify  you,  brethren,  that  tJie  Gospel 
which  vms  preached  of  tne  was  not  after  man.  For  neither 
received  I  it  of  man,  neither  was  I  taught  it  but  by  the  reve- 
lation of  Jesus  Christ. 

Here  is  the  principal  point  of  this  matter ;  which  containeth  a 
confutation  of  his  adversaries,  and  a  defence  of  his  doctrine,  to 
the  end  of  the  second  chapter.  Upon  this  he  standeth,  this  he 
urgeth,  and  with  an  oath  confirmeth,  that  he  learned  not  his 
Gospel   of    a   man,    but    received   it   by   the   revelation   of    Jesus 


COMMENTARY    ON   GALATIANS.  77 

Christ.  And  in  that  he  sweareth  he  is  constrained  so  to  do,  that 
the  Galatians  may  beUeve  him,  and  also,  that  they  should  give 
no  ear  to  the  false  apostles,  whom  he  reproveth  as  liars,  because 
they  had  said,  that  he  learned  and  received  his  Gospel  of  the 
Apostles. 

Where  he  saith  that  his  Gospel  is  not  after  man,  he  meaneth 
not  that  his  Gospel  is  not  earthly,  for  that  is  manifest  of  itself; 
and  the  false  apostles  bragged  also  that  their  doctrine  was  not 
earthly  but  heavenly:  but  he  meaneth,  that  he  learned  not  his 
Gospel  by  the  ministry  of  men,  or  received  it  by  any  earthly 
means,  as  we  all  learn  it,  either  by  the  ministry  of  men,  or  else 
receive  it  by  some  earthly  means,  some  by  hearing,  some  by 
reading,  and  some  by  writing ;  but  he  received  the  same  only  by 
the  revelation  of  Jesus  Christ.  If  any  man  hst  to  make  any  other 
distinction,  I  am  not  against  it.  Here  the  Apostle  showeth  by 
the  way,  that  Christ  is  not  only  man,  but  that  he  is  both  God  and 
very  man,  when  he  saith,  that  he  received  not  his  Gospel  by 
man. 

Now,  Paul  received  his  Gospel  in  the  way  as  he  was  going  to 
Damascus,  where  Christ  appeared  unto  him,  and  talked  with 
him.  Afterwards  also  he  talked  with  him  in  the  temple  at  Jeru- 
salem. But  he  received  his  Gospel  in  the  way,  as  Luke  reciteth 
the  story  in  the  ninth  of  the  Acts.  "  Arise,"  saith  Christ,  "  and 
go  into  the  city,  and  it  shall  be  told  thee  what  thou  must  do." 
He  doth  not  bid  him  go  into  the  city,  that  he  might  learn  the 
Gospel  of  Ananias  ;  but  Ananias  was  bid  to  go  and  baptize  him, 
to  lay  his  hands  upon  him,  to  commit  the  ministry  of  the  word 
unto  him,  and  to  recommend  him  unto  the  church,  and  not  to 
teach  him  the  Gospel,  which  he  had  receive'd  afore,  as  he  glorieth 
in  the  same  place,  by  the  only  revelation  of  Jesus  Christ.  And 
this  Ananias  himself  confesseth,  saying,  "  Brother  Saul,  the 
Lord  which  appeared  to  thee  in  the  way,  hath  sent  me,  that  thou 
mightcst  receive  thy  sight."  Therefore  he  received  not  his  doc- 
trine of  Ananias,  but  being  already  called,  lightened  and  taught  of 
Christ  in  the  way,  he  was  sent  to  Ananias,  that  he  might  also  have 
the  testimony  of  men  that  he  was  called  of  God  to  preach  the  Gospel 
of  Christ. 

This  Paul  was  constrained  to  recite,  to  put  away  the  slander  of 
the  false  apostles,  who  laboured  to  bring  him  into  hatred  with 
the  Galatians,  saying  that  Paul  was  inferior  to  the  rest  of  the 
Apostles'  scholars,  who  had  received  of  the  Apostles  that  which 
they  taught  and  kept;  whose  conversation  also  they  had  seen  a 


78  COMMENTARY    ON    GALATIANS. 

long  time,  and  that  Paul  himself  had  also  received  the  same 
things  of  them,  although  he  did  now  deny  it.  Why  then 
would  they  rather  obey  an  inferior,  and  despise  the  authority  of  the 
Apostles  themselves,  who  were  not  only  the  fore-elders  and  teachers 
of  the  Galatians,  but  also  of  all  the  churches  throughout  the  whole 
world  ? 

This  argument,  which  the  same  Apostles  grounded  upon  the 
authority  of  the  Apostles,  was  strong  and  mighty,  whereby  the 
Galatians  were  suddenly  overthrown,  especially  in  this  matter. 
I  would  never  have  believed,  had  I  not  been  taught  by  these 
examples  of  the  churches  of  Galatia,  of  the  Corinthians,  and 
others,  that  they  which  had  received  the  word  of  God  in  the  be- 
ginning \Aath  such  joy,  among  whom  were  many  notable  men, 
could  so  quickly  be  overthrown.  O  good  Lord,  what  horrible 
and  infinite  mischiefs  may  one  only  argument  easily  bring ! 
which  so  pierceth  a  man's  conscience,  when  God  withdraweth 
his  grace,  that  in  one  moment  he  loseth  altogether.  By  this 
subtlety  then  the  false  apostles  did  easily  deceive  the  Galatians, 
being  not  fully  established  and  grounded,  but  as  yet  weak  in  the 
faith. 

Moreover,  the  matter  of  justification  i^  brittle :  not  of  itself, 
for  of  itself  it  is  most  sure  and  certain,  but  in  respect  of  us. 
Wliereof  I  myself  have  good  experience.  For  I  know  in  what 
hours  of  darkness  I  sometimes  wrestle.  I  know  how  often  I  sud- 
denly lose  the  beams  of  the  Gospel  and  grace,  as  being  shadowed 
from  me  with  thick  and  dark  clouds.  Briefly,  I  know  in  what  a 
slippery  place  even  such  also  do  stand,  as  are  well  exercised  and 
seem  to  have  sure  footing  in  matters  of  faith.  We  have  good 
experience  of  this  matter :  for  we  are  able  to  teach  it  unto 
ethers,  and  this  is  a  sure  token  that  we  understand  it.  But  when 
in  the  very  conflict  we  should  use  the  Gospel,  which  is  the  word 
of  grace,  consolation,  and  life,  there  doth  the  law,  the  word  of 
wrath,  heaviness,  and  death,  prevent  the  Gospel,  and  beginneth 
to  rage,  and  the  terrors  which  it  raiseth  up  in  the  conscience  are 
no  less  than  was  that  horrible  show  in  the  mount  Sinai.  So  that 
even  one  place  of  the  Scripture  containing  some  threatening  of 
the  law  (Exod.  xix.  18)  ovenvhelmeth  and  drowneth  all  consola- 
tions Ijesides,  and  so  shaketh  all  our  inward  powers,  that  it  maketh 
us  to  forget  justification,  grace,  Christ,  the  Gospel,  and  all  to- 
gether. 

Therefore,  in  respect  of  us,  it  is  a  very  brittle  matter,  because 
we  are  brittle.     Again,  we  have  against  us  even  the  one  half  of 


COMMENTARY    ON    GALATIANS.  79 

ourselves :  that  is  to  say,  reason,  and  all  the  powers  thereof.  Be- 
sides all  this,  the  flesh  resisteth  the  spirit,  which  cannot  believe 
assuredly  that  the  promises  of  God  are  true.  It  fighteth  there- 
fore against  the  spirit,  and,  as  Paul  saith,  "  it  holdeth  the  spirit 
captive "  (Gal.  v.  17,  Rom.  vii.  23) ;  so  that  it  cannot  believe 
so  steadfastly  as  it  would.  Wherefore,  to  teach  continually,  that 
the  knowledge  of  Christ,  and  of  faith,  is  no  work  of  man,  but 
simply  the  gift  of  God,  who,  as  he  createth  faith,  so  doth  he  keep 
it  in  us.  And  even  as  he  first  giveth  faith  unto  us  through  the 
word,  so  afterwards  he  exerciseth,  increaseth,  strengtheneth,  and 
maketh  perfect  the  same  in  us  by  the  word.  Therefore  the  great- 
est service  that  a  man  can  do  unto  God,  and  the  very  sabbath  of 
sabbaths,  is,  to  exercise  himself  in  true  godliness,  diligently  to 
hear  and  to  read  the  word.  Contrariwise,  there  is  nothins:  more 
dangerous  than  to  be  weary  of  the  word.  He  therefore  that  is  so 
cold,  that  he  thinketh  himself  to  know  enough,  and  beginneth  by 
little  and  Uttle  to  loathe  the  word,  that  man  hath  lost  Christ  and 
the  Gospel,  and  that  which  he  "  thinketh  himself  to  know,"  he 
attaineth  only  by  bare  speculation  :  and  he  is  hke  unto  a  man,  as 
St.  James  saith,  "  who  beholdeth  his  face  in  a  glass,  goeth  his 
way,  and  by  and  by  forgetteth  what  his  countenance  was."  (James 
i.  23,  24.) 

Wherefore  let  every  faithful  man  labour  and  strive  with  all  dili- 
gence to  learn  and  to  keep  this  doctrine  ;  and  to  that  end,  let  him 
use  humble  and  hearty  prayer,  with  continual  study  and  medita- 
tion of  the  word. — And  when  we  have  done  never  so  much,  yet 
shall  we  have  enough  to  keep  us  occupied.  For  we  have  to  do  with 
no  small  enemies,  but  strong  and  mighty,  and  such  as  are  in  con- 
tinual war  against  us,  namely,  our  own  flesh,  all  the  dangers  of  the 
world,  the  law,  sin,  death,  the  wrath  and  judgment  of  God,  and  the 
devil  himself,  who  never  ceaseth  to  tempt  us  inwardly  by  his  fiery 
darts,  and  outwardly  by  his  false  apostles,  to  the  end  that  he  may 
overthrow,  if  not  all,  yet  the  most  part  of  us. 

This  argument  therefore  of  the  false  apostles  had  a  goodly  show 
and  seemed  to  be  very  strong.  Which  also  at  this  day  prevailetli 
with  many,  namely,  that  the  Apostles,  the  holy  fathers,  and  their 
successors,  have  so  taught ;  that  the  church  so  thinketh  and  be- 
lieveth  :  moreover,  that  it  is  impossible  that  Christ  should  suffer 
his  church  so  long  time  to  err.  Art  thou  alone,  say  they,  wiser 
than  so  many  holy  men?  wiser  than  the  whole  church?  After 
this  manner,  the  devil  being  changed  into  an  angel  of  light,  setteth 
upon  us  craftily  at  this  day,  by  certain  pestiferous  hypocrites,  who 


80  COMMENTARY   ON    GALATIANS. 

say,  We  pass  not  for  the  Pope,  we  abhor  the  hypocrisy  of  monks, 
and  such-Uke :  but  we  would  have  the  authority  of  the  holy  church 
to  remain  untouched.  The  church  hath  thus  believed,  and 
taught,  this  long  time.  iSo  have  all  the  doctors  of  the  primitive 
church,  holy  men,  more  ancient  and  better  learned  than  thou. 
Who  art  thou,  that  darest  dissent  from  all  these,  and  bring  unto 
us  a  contrary  doctrine  ?  When  Satan  reasoneth  thus,  conspiring 
with  the  flesh  and  reason,  then  is  thy  conscience  terrified  and 
utterly  despaireth,  unless  thou  constantly  return  to  thyself  agaiii, 
and  say.  Whether  it  be  Cyprian,  Ambrose,  Augustine,  either  St. 
Peter,  Paul,  or  John,  yea,  or  an  angel  from  heaven,  that  teacheth 
otherwise,  yet  this  I  know  assuredly,  that  I  teach  not  the  things 
of  men,  but  of  God :  that  is  to  say,  I  attribute  all  things  to  God 
'  alone,  and  nothing  to  man. 

When  I  first  took  upon  me  the  defence  of  the  Gospel,  I  re- 
member that  Dr.  Staupitius,  a  worthy  man,  said  thus  unto  me: 
"  This  liketh  me  well,  that  this  doctrine  which  thou  preachest 
yieldeth  glory,  and  all  things  else  unto  God  alone,  and  nothing 
unto  man :  for  unto  God  there  cannot  be  attributed  too  much 
glory,  goodness,  mercy,"  (fcc.  This  saying  did  then  greatly  com- 
fort and  confirm  me.  And  true  it  is,  that  the  doctrine  of  the 
Gospel  taketh  from  men  all  glory,  wisdom,  righteousness,  (fcc,  and 
giveth  the  same  to  the  Creator  alone,  who  made  all  things  of 
nothing.  (Matt.  vi.  12.)  We  may  also  more  safely  attribute  too 
much  unto  God,  than  unto  man :  for  in  this  case  I  may  say 
boldly.  Be  it  so,  that  the  church,  Augustine  and  other  doctors, 
also  Peter  and  ApoUos,  yea,  even  an  angel  from  heaven,  teach  a 
contrary  doctrine,  yet  my  doctrine  is  such,  that  it  setteth  forth  and 
preacheth  the  grace  and  glory  of  God  alone ;  and  in  the  matter  of 
salvation,  it  condemneth  the  righteousness  and  wisdom  of  all  men. 
In  this  I  cannot  offend,  because  I  give  both  to  God  and  man  that 
which  properly  and  truly  belongeth  unto  them  both. 

But  thou  wilt  say.  The  church  is  holy,  the  fatlicrs  are  holy.  It 
is  true :  notwithstanding,  albeit  the  churcli  be  holy,  yet  it  is  com- 
pelled to  pray,  "  Forgive  us  our  trespasses."  So,  though  the 
lathers  be  holy,  yet  are  they  saved  through  the  forgiveness  of  sins. 
Therefore  neither  am  I  to  be  believed,  nor  the  church,  nor  the 
fathers,  nor  the  Apostles,  no,  nor  an  angel  from  heaven,  if  we 
teach  any  thing  against  the  word  of  God ;  but  let  the  word  of 
God  abide  for  ever  :  for  else  this  argument  of  the  false  apostles 
had  mightily  prevailed  against  Paul's  doctrine.  For  indeed  it 
'  was  a  great  matter,  a  great  matter  I  say,  to  set  before  the  Gala- 


COMMENTARY   ON   GALATIANS,  81 

tians  the  whole  church,  with  all  the  company  of  the  Apostles, 
against  Paul  alone,  but  lately  sprung  up,  and  of  small  authority. 
This  was  therefore  a  strong  argiunent,  and  concluded  mightily. 
For  no  man  saith  willingly,  that  the  church  erreth  ;  and  yet  it  is 
necessary  to  say  that  it  erreth,  if  it  teach  any  tiling  besides  or 
against  God's  word. 

Peter,  the  chief  of  the  Apostles,  taught,  both  in  life  and  doc- 
trine, besides  God's  word ;  therefore  he  erred,  and  was  deceived, 
Neithei>  did  Paul  dissemble  that  error,  although  it  seemed  to  be 
but  a  light  f»ult,  because  he  saw  it  would  turn  to  the  hurt  of  the 
whole  church,  but  "withstood  him  even  to  his  face,  because  he 
walked  not  after  tlie  tiTith  of  the  Gospel"  (Gal,  ii.  11.)  There- 
fore neither  is  the  church,  nor  Peter,  nor  tlie  Apostles,  nor  angels 
from  heaven  to  be  heard,  unless  they  bring  and  teach  the  pure 
word  of  God. 

This,  argurr>ent,  even  at  this  day,  is  not  a  little  prejudical  to  our 
cause.  For  if  we  may  neither  believe  the  Pope,  nor  the  fathers, 
nor  Luther,  nor  any  other,  except  they  teach  us  the  pure  word  of 
God,  whom  shall  we  then  believe  ?  who,  in  the  mean  while,  shall 
certify  our  consciences,  which  part  teachelh  the  pure  word  of 
God,  we,  or  our  adversaries?  for  they  brag  that  they  also  have 
the  pure  word  of  God,  and  teach  it.  Again,  we  believe  not  the 
Papists,  because  they  teach  not  tlie  word  of  God,  neither  can  they 
teach  it.  Contrariwise,  they  hate  us  most  bitterly,  and  persecute 
us  as  most  pestilent  heretics  and  seducers  of  the  people.  What 
is  to  be  done  in  this  case  I  Shall  it  be  lawful  for  every  fantastical 
spirit  to  teach  what  himself  listeth,  seeing  the  world  can  neither 
hear  nor  abide  our  doctrine  ?  For  although  we  glory  with  Paul, 
that  we  teach  the  pure  Gospel  of  Christ,  yet  we  profit  nothing, 
but  are  compelled  to  hear,  that  this  our  glorying  is  not  only  vain, 
rash,  and  arrogant,  but  also  devilish  and  full  of  blasphemy.  But 
if  we  abase  ourselves,  and  give  place  to  the  rage  of  our  adversa- 
ries, then  both  the  Papists  and  Anabaptists  wax  proud.  The 
Anabaptists  will  vaunt  that  they  bring  and  teach  some  strange 
thing  which  the  world  never  heard  of  before.  The  papists  will 
set  up  again  and  establish  their  old  abominations.  Let  every 
man  therefore'  take  heed,  that  he  be  most  sure  of  his  calling  and 
doctrine,  that  he  may  boldly  say  with  Paul,  "  Although  we,  or  an 
angel  from  heaven,  preach  unto  you  otherwise  than  that  we  have 
preached  unto  you,  let  him  be  accursed."  (Gal,  i.  8.) 

11 


82  COMMENTARY    ON    GALATIANS. 

Verse  13.  For  ye  have  heard  of  my  conversation  in  times  pasff 
in  the  Jewish  religion^  how  that  I  persecuted  the  church  of 
God  extremely,  and  toasted  it ;  and  profited  in  the  Jewish 
religion,  above  many  of  my  companions  of  mine  own  nation. 

This  place  hath  in  it  no  singular  doctrine.  Notwithstanding-, 
Paul  allegeth  here  his  own  example,  saying,  I  have  defended  the 
traditions  of  the  Pharisees,  and  the  Jewi&h  religion,  more  constantly 
than  ye,  and  all  your  false  teachers.  Wherefore,  if  the  righteous- 
ness of  the  law  had  been  any  thing  worth,  I  had  no4  turned  back 
from  it ;  in  the  keeping  whereof,  notwithstanding,  before  I  knew 
Christ,  I  did  so  exercise  myself,  and  so  profit  therein,  that  I  excelled 
many  of  my  companions  of  mine  own  nation.  Moreover,  I  was 
so  zealous  in  defence  of  the  same,  that  I  persecuted  the  church  of 
God  extremely,  and  wasted  it.  For  having  received  authority  of 
the  high  priests,  I  put  many  in  prison  (Acts  xxvi.  1 0) ;  and  when 
they  should  be  put  to  death,  I  pronounced  the  sentence,  and  pun- 
ished them  throughout  all  the  synagogues.  I  compelled  them  to 
blaspheme,  and  was  so  exceeding  mad  upon  them,  that  I  persecuted 
them  even  unto  strange  cities. 

Verse  14.     And  was  much  more  zealous  of  the  traditions  of  my 

fathers. 

He  calleth  not  here  the  traditions  of  the  fathers,  pharisaical  or 
human  traditions:  for  in  this  place  he  treateth  not  of  the  phari- 
saical traditions,  but  of  a  far  higher  matter,  and  therefore  he 
calleth  even  that  holy  of  Moses,  the  fatliers'  traditions ;  that  is  to 
say,  received  and  left  as  an  inheritance  from  the  fathers.  For 
these,  said  he,  "when  I  was  in  the  Jewish  religion,  I  was  very 
zealous."  He  speaketh  after  the  same  manner  to  the  Philippians 
(chap.  iii.  6):  "As  concerning  the  law,"  saith  he,  "I  was  a 
Pharisee  ;  concerning  zeal,  I  persecuted  the  church ;  and  as  con- 
cerning the  righteousness  of  the  law,  I  was  unrebukable."  As 
though  he  would  say,  Here  I  may  glory,  and  m.ay  compare  with 
the  whole  nation  of  the  Jews,  yea,  even  wnth  the  best  and  holiest 
of  all  those  which  are  of  the  circumcision:  let  them  show  me,  if 
they  can,  a  more  zealous  and  earnest  defender  of  Moses'  law,  than 
I  have  been.  This  thing  (O  ye  Galatians)  ought  have  persuaded 
you  not  to  believe  these  deceivers,  which  magnify  the  righteousness 
of  the  law,  as  a  matter  of  great  importance :  whereas,  if  there  were 
any  cause  to  glory  in  the  righteousness  of  the  law,  I  have  more 
cause  to  glory  than  any  other. 


COMMENTARY    ON   GALATIANS.  83 

In  like  manner  say  I  of  myself,  that  before  I  was  lightened 
with  the  knowledge  of  the  Gospel,  I  was  as  zealous  for  the  papis- 
tical laws  and  traditions  of  the  fathers,  as  ever  any  was,  most 
earnestly  maintaining  and  defending  them  as  holy  and  necessary 
to  salvation.  Moreover,  I  endeavoured  to  observe  and  keep  them 
myself,  as  much  as  was  possible  for  me  to  do ;  punishing  my  poor 
body  with  fasting,  watching,  praying,  and  other  exercises,  more 
than  all  they  which  at  this  day  do  so  bitterly  hate  and  persecute 
me,  because  now  I  take  from  them  the  glory  of  justifying  by 
works  and  merits.  For  I  was  so  diligent  and  superstitious  in  the 
observation  hereof,  that  I  laid  more  upon  my  body,  than,  without 
danger  of  health,  it  was  able  to  bear.  I  honoured  the  Pope  of 
mere  conscience,  and  unfeignedly,  not  seeking  after  prebends, 
promotions,  and  livings  :  but  whatsoever  I  did,  I  did  it  with  a 
single  heart,  of  a  good  zeal :  and  for  the  glory  of  God.  But  those 
things  which  then  were  gainful  unto  me,  now,  with  Paul,  I  count 
to  be  but  loss  for  the  excellency  of  the  knowledge  of  Jesus  Christ 
my  Lord.  But  our  adversaries,  as  idle  bellies,  and  tried  with  no 
temptations,  believe  not  that  I  and  many  others  have  endured  such 
things :  I  speak  of  such,  as  with  great  desire  sought  for  peace  and 
quietness  of  conscience,  which  notwithstanding  in  so  great  darkness 
it  was  not  possible  for  them  to  find. 

Verse  15,  16,  17.  But  when  it  had  pleased  God  {which  had 
separated  me  from  my  m,oihefs  womh,  and  called  me  by  his 
grace)  to  reveal  his  Son  in  m,e,  that  I  should  preach  him  amofig' 
the  Gentiles,  immediately  I  communicated  not  with  Jlesh  and 
blood.  Neither  cam^e  I  again  to  Jerusalem,  to  them,  which 
were  Apostles  before  m,e,  but  I  went  unto  Arabia,  and  turned 
again  unto  Damascus. 

This  is  the  first  journey  of  Paul.  And  here  he  witnesseth,  that 
straightway  after  he  was  called  by  the  grace  of  God  to  preach 
Christ  among  the  Gentiles,  he  went  unto  Arabia,  without  the 
advice  of  any  man,  to  that  work  whereunto  he  was  called.  And 
this  place  witnesseth  by  whom  he  was  taught,  and  by  what  means 
he  came  to  the  knowledge  of  the  Gospel  and  to  his  apostlcship. 
"When  it  had  pleased  God,"  saith  he.  As  if  he  would  say,  I 
have  not  deserved  it,  because  I  was  zealous  of  the  law  of  God 
without  judgment ;  nay  rather,  this  foolish  and  wicked.-zeal  stirred 
me  up,  that,  God  so  permitting,  I  fell  headlong  into  more  abo- 
minable and  outrageous  sins,  I  persecuted  the  church  of  God,  I 
was  an  enemy  to  Christ,  I  blasphemed  his  Gospel ;  and,  to  con- 


84  COMMENTARY   ON   GALATIANS. 

elude,  I  was  the  author  of  shedding  much  innocent  blood.  This 
was  my  desert.  In  the  midst  of  this  cruel  rage,  I  was  called  to 
8uch  inestunable  grace.  What?  Weis  it  because  of  this  outra- 
geous cruelty  ?  No  forsooth.  But  the  abundant  grace  of  God,  who 
calleth,  and  showeth  mercy  to  whom  he  will,  pardoned  and  forgave 
me  all  those  blasphemies :  and  for  these  my  horrible  sins,  which 
then  I  thought  to  be  perfect  righteousness,  and  an  acceptable  ser- 
vice unto  God,  he  gave  unto  me  his  grace,  the  knowledge  of  his 
truth,  and  called  me  to  be  an  Apostle. 

We  also  are  come  at  this  day  to  the  knowledge  of  grace  by  the 
self-same  merits.  I  crucified  Christ  daily  in  my  monkish  life, 
and  blasphemed  God  through  my  false  faith,  wherein  I  then  con- 
tinually lived.  Outwardly  I  was  not  as  other  men,  extortioners, 
unjust,  whoremongers ;  but  I  kept  chastity,  poverty,  and  obe- 
dience. Moreover,  I  was  freed  from  the  cares  of  this  present  life. 
I  was  only  given  to  fasting,  watching,  praying,  saying  of  masses, 
and  such-like.  Notwithstanding,  in  the  mean  time,  I  fostered 
under  this  cloaked  holiness,  and  trust  in  mine  own  righteousness, 
continual  mistrust,  doubtfulness,  fear,  hatred,  and  blasphemy 
against  God.  And  this  my  righteousness  was  nothing  else  but 
a  filthy  puddle,  and  the  very  kingdom  of  the  devil.  For  Satan 
loveth  such  saints,  and  accounteth  them  for  his  dear  darlings 
who  destroy  their  own  bodies  and  souls,  and  deprive  themselves 
of  all  the  blessings  of  God's  gifts.  In  the  mean  time,  notwith- 
standing, wickedness,  bhndness,  contempt  of  God,  ignorance  of 
the  Gospel,  profanation  of  the  sacraments,  blaspheming,  and 
treading  of  Christ  under  foot,  and  the  abuse  of  all  the  benefits 
and  gifts  of  God,  do  reign  in  them  at  the  full.  To  conclude, 
such  saints  are  the  bond-slaves  of  Satan,  and  therefore  are  driven 
to  speak,  think,  and  do  whatsoever  he  will,  although  outwardly 
they  seem  to  excel  aU  others  in  good  Avorks,  in  holiness,  and  strict- 
ness of  life. 

Such  we  were  under  llie  Popedom  :  verily  no  less,  if  not  more, 
contumelious  and  blasphemous  against  Christ  and  his  Gospel 
than  Paul  himself,  and  specially  I :  for  I  did  so  highly  esteem 
the  Pope's  authority,  that  to  dissent  from  him,  even  in  the  least 
point,  I  thought  it  a  sin  worthy  of  everlasting  death.  And  that 
wicked  opinion  caused  me  to  think  that  John  Huss  was  a  cursed 
heretic,  yea,  and  I  accounted  it  an  henious  offence,  but  once  to 
think  of  him ;  and  I  would  myself,  in  defence  of  the  Pope's 
authority,  have  ministered  fire  and  sword,  for  the  burning  and 
destroying  of  that  heretic,  and  thought  it  an  high  service  unto 


COMMENTARY    ON    GALATIANS.  85 

God  SO  to  do.  Wherefore  if  you  compa/e  publicans  and  harlots 
with  these  holy  hypocrites,  they  are  not  evil.  For  they,  when, 
they  offend,  have  remorse  of  conscience,  and  do  not  justify  their 
wicked  doings ;  but  these  men  are  so  far  from  acknowledging 
their  abominations,  idolatries,  wicked  will-worshippings,  and  cere- 
monies, to  be  sins,  that  they  affirm  the  same  to  be  righteousness, 
and  a  most  acceptable  sacrifice  unto  God,  yea,  they  adore  them  as 
matters  of  singular  holiness,  and  through  them  do  promise  salvation 
unto  others,  and  also  sell  them  for  money,  as  things  available  to 
salvation. 

This  is  then  our  goodly  righteousness,  this  is  our  high  merit, 
which  bringeth  unto  us  the  knowledge  of  gi-ace :  to  wit,  that  we 
have  so  deadly  and  so  devilishly  persecuted,  blasphemed,  trodden 
under  foot,  and  condemned  God,  Christ,  the  Gospel,  faith,  the 
sacraments,  all  godly  men,  the  true  worship  of  God,  and  have 
taught  and  stablished  quite  contrary  things.  And  the  more  holy 
we  were,  the  more  we  were  blinded,  and  the  more  did  we  worship 
the  devil.  There  was  not  one  of  us,  but  he  was  a  blood  sucker,  if 
not  in  deedj  yet  in  heart. 

Verse  15.    When  it  pleased  God. 

As  though  he  would  say.  It  is  the  alone  and  inestimable  favour 
of  God,  that  not  only  he  hath  spared  me,  so  wicked  and  so  cursed 
a  wretch,  such  a  blasphemer,  a  persecutor,  and  a  rebel  against 
God,  but,  besides  that,  hath  also  given  unto  me  the  knowledge 
of  salvation,  his  Spirit,  Christ  his  Son,  the  office  of  an  Apostle, 
and  everlasting  life.  So  God,  beholding  us  guilty  in  the  like 
sins,  hath  not  only  pardoned  our  impieties  and  blasphemies  of 
his  mere  mercy  for  Christ's  sake,  but  hath  also  overwhelmed  us 
with  great  benefits  and  spiritual  gifts.  But  many  of  us  are  not 
only  unthanlcful  unto  God  for  this  his  inestimable  grace,  and,  as 
it  is  written,  (2  Pet.  i.)  do  forget  the  cleansing  of  their  old  sins,  but 
also  opening  again  a  window  to  the  devil,  they  begin  to  loathe  his 
word,  and  many,  also  do  pervert  and  corrupt  it,  and  so  become  au- 
thors of  new  errors.  "  The  ends  of  these  men  are  worse  than  the 
beginnings."     (Matt.  xi.  43.) 

Verse  15.     Which  had  separated  me  from  my  mothefs  womb. 

This  is  an  Hebrew  phrase.  As  if  he  had  said.  Which  had 
sanctified,  ordained  and  prepared  me.  That  is,  God  had  ap- 
pointed, when  I  was  yet  in  my  mother's  womb,  that  I  should  so 
rage  against  his  church,  and  that  afterwards  he  would  mercifully 


86  COMMENTARY    ON    GALATIANS. 

call  me  back  again  from  the  midst  of  my  cruelty  and  blasphemj, 
by  his  mere  grace,  into  the  way  of  truth  and  salvation.  To  be 
short,  when  I  was  not  yet  born,  I  was  an  Apostle  in  the  sight  of 
God  ;  and  when  the  time  was  come,  I  was  declared  an  Apostle  be- 
fore the  whole  w^orld. 

Thus  Paul  cutteth  off  all  deserts,  and  giveth  glory  to  God 
alone,  but  to  himself  all  shame  and  confusion.  As  though  he 
would  say.  All  the  gifts  both  small  and  great,  as  well  spiritual  as 
corporal,  which  God  purposed  to  give  unto  me,  and  all  the  good 
things  which  at  any  time  in  all  my  life  I  should  do,  God  himself 
had  before  appointed  when  I  was  yet  in  my  mother's  womb^  where 
I  could  neither  wash,  think,  nor  do  any  good  thing.  Therefore 
this  gift  also  came  unto  me  by  the  mere  predestination  and  free 
mercy  of  God  before  I  was  yet  born.  Moreover,  after  I  was 
bom,  he  supported  me,  being  loaded  with  innumerable  and  most 
horrible  iniquities.  And  that  he  might  the  more  manifestly  de- 
clare the  unspeakable  and  inestimable  greatness  of  his  mercy 
towards  me,  he  of  his  mere  grace  forgave  me  my  abominable  and 
infinite  sins,  and  moreover  replenished  me  with  such  plenty  of 
his  grace,  that  I  did  not  only  know  what  things  are  given  unto 
us  in  Christ,  but  preached  the  same  also  unto  others.  Such  are  the 
deserts  and  merits  of  all  men,  and  especially  of  those  old  dotards  who 
exercise  themselves  wholly  in  the  stinking  puddles  of  man's  own 
righteousness. 

Verse  15.    And  called  me  hy  his  grace. 

Mark  the  dihgence  of  the  Apostle.  "He  called  me,"  saith  he. 
How  ?  Was  it  for  my  pharisaical  religion,  or  for  my  blameless  and 
holy  life  ?  for  my  prayers,  fastings,  and  works  1  No.  Much  less 
then  for  my  blasphemies,  persecutions,  oppressions.  How  then? 
By  his  mere  grace  alone. 

Verse  16.     To  reveal  his  Son  in  me. 

You  hear  in  this  place,  what  manner  of  doctrine  is  gr\-efi  and 
committed  to  Paul ;  to  wit,  the  doctrine  of  the  Gospel,  which  is 
the  revelation  of  the  Son  of  God.  This  is  a  doctrine  quite  con- 
trary to  the  law,  which  revealeth  not  the  Son  of  God,  but  it  showeth 
forth  sin,  it  terrifieth  the  conscience,  it  revealeth  death,  the  wrath 
and  judgment  of  God,  and  hell.  The  Gospel  therefore  is  such  a 
doctrine  as  admitted  no  law  ;  yea,  it  must  be  separate  as  far  from 
the  law  as  there  is  distance  between  heaven  and  earth.  This 
difference  in  itself  is  easy  and  plain,  but  unto  us  it  is  hard  and 


COMMENTARY    ON    GALATIANS.  87 

full  of  difficulty.  For  it  is  an  easy  matter  to  say,  that  the  Gospel 
is  nothing  else  but  the  revealing  of  the  Son  of  God,  or  the  know- 
ledge of  Jesus  Christ,  and  not  the  revealing  of  the  law.  But  in 
the  agony  and  conflict  of  conscience,  to  hold  this  fast,  and  to  prac- 
tice it  in  deed,  it  is  a  hard  matter,  yea,  and  to  them  also  that  be 
most  exercised  therein. 

Now  if  the  Gospel  be  the  revealing  of  the  Son  of  God,  as  Paul 
defineth  it  in  this  place,  then  surely  it  accuseth  not,  it  feareth  not 
the  conscience,  it  threateneth  not  death,  it  bringelh  not  to  despair, 
as  the  law  doth :  but  it  is  a  doctrine  concerning  Christ,  which  is 
neither  law  nor  work,  but  our  righteousness,  wisdom,  sanctifica- 
tion,  and  redemption.  (1  Cor.  i.  30.)  Althougli  this  thing  be 
more  clear  than  the  sun-light,  yet,  notwithstanding,  the  madness 
and  blindness  of  the  Papists  hath  been  so  great,  that  of  the  Gos- 
pel they  have  made  a  law  of  charity,  and  of  Christ  a  law-maker, 
giving  more  strait  and  heavy  commandments  than  Moses  himself. 
But  the  Gospel  teacheth,  that  Christ  came  not  to  set  forth  a  new 
law,  and  to  give  commandments  as  touching  manners ;  but  that 
he  came  to  this  end,  that  he  might  be  made  an  oblation  for  the 
sins  of  the  whole  world,  and  that  our  sins  might  be  forgiven,  and 
everlasting  life  given  unto  us  for  his  sake,  and  not  for  the  works 
of  the  law,  or  for  our  own  righteousness.  Of  this  inestimable 
treasure  freely  bestowed  upon  us,  the  Gospel  properly  preacheth 
unto  us.  Wherefore  it  is  a  kind  of  doctrine  that  is  not  learned 
or  gotten  by  any  study,  diligence,  or  wisdom  of  man,  nor  yet  by 
the  law  of  God,  but  is  revealed  by  God  himself,  as  Paul  saith  in 
this  place ;  first  by  the  external  word  ;  then  by  the  working  of 
God's  Spirit  inwardly.  The  Gospel  therefore  is  a  divine  word 
that  came  down  from  heaven,  and  is  revealed  by  the  Holy  Ghost, 
who  was  also  sent  for  the  same  purpose;  yet  in  such  sort  not- 
notwithstanding,  that  the  outward  word  must  go  before.  For  Paul 
himself  had  no  inward  revelation,  until  he  had  heard  the  outward 
word  firom  heaven,  which  was  this,  ^'  Saul,  Saul,  why  persecutest 
thou  me  ?"  (Acts  ix.  4.)  First,  therefore,  he  heard  the  outward 
word,  then  afterwards  revelations,  the  knowledge  of  the  word,  faith, 
and  the  gifts  of  the  Holy  Ghost. 

Verse  16.     That  I  should  preach  him,  among-  the  Gentiles. 

It  pleased  God,  saith  he,  "to  reveal  himself  in  me."  To  what 
purpose?  Not  only  that  I  myself  should  believe  in  the  Son  of 
God,  but  also  that  I  should  preach  him  among  the  Gentiles. 
And  why  not  among  the  Jews-^     Lo!  here  we  see  that  Paul  is 


88  COMMENTARY    ON    GALATIANS. 

properly   the   Apostle  of  the   Gentiles,   albeit  he  preached   Christ 
among  the  Jews  also. 

Paul  comprehendeth  here  in  few  words^  as  he  is  wont,  his  Avhole 
divinity,  which  is,  to  prea-'h  among  the  Gentiles.  As  if  he 
would  say,  I  will  not  burden  the  Gentiles  with  the  law,  because  I 
am  the  Apostle  and  Evangelist  of  the  Gentiles,  and  not  their  law- 
giver. Thus  he  directeth  all  his  words  against  the  false  apostles. 
As  though  he  would  s-ay,  O  ye  Galatians,  ye  have  not  heard  the 
righteousness  of  the  law,  or  of  works,  to  be  taught  by  me :  for 
this  belongeth  to  Moses,  and  not  to  me  Paul,  being  the  Apostle 
of  the  Gentiles.  For  my  oflEice  and  ministry  is  to  bring  the  Gospel 
unto  you,  and  to  show  unto  you  the  same  revelation  which  I  my- 
self have  had.  Therefore  ought  you  to  hear  no  teacher  that  teach- 
eth  the  law  :  for  among  the  Gentiles  the  law  ought  not  to  be 
preached,  but  the  Gospel ;  not  Moses,  but  the  Son  of  God ;  not  the 
righteousness  of  works,  but  the  righteousness  of  faith.  This  is  the 
preaching  that  properly  belongeth  to  the  Gentiles. 

Verse  16,    Immediately  I  communicated  not  with  flesh  and  blood. 

Paul  here  making  mention  of  flesh  and  blood,  speaketh  not  of 
the  Apostles.  For  by  and  by  he  addeth,  "  Neither  came  I  again 
to  Jerusalem,  to  them  which  were  Apostles  before  me."  But 
this  is  Paul's  meaning,  that  after  he  had  once  received  the  reve- 
lation of  the  Gospel  from  Christ,  he  consulted  not  with  any  man 
in  Damascus,  much  less  did  he  desire  any  man  to  teach  him  the 
Gospel :  again,  that  he  went  not  to  Jemsalem,  to  Peter  and  the 
other  Apostles,  to  learn  the  Gospel  of  them,  but,  that  forthwith  he 
preached  Jesus  Christ  in  Damascus,  where  he  received  baptism  of 
Ananias,  and  imposition  of  hands ;  for  it  was  neces&xiry  for  him  to 
have  the  outward  sign  and  testimony  of  his  calling.  I'hc  same 
also  writeth  Luke,  Acts  ix. 

Verse  17.  Neither  came  I  to  Jerusalem,  to  them  that  were 
Apostles  before  m,e,  but  went  into  Arabia,  and  turned  again 
nnto  Damascus. 

That  is,  I  went  into  Arabia  before  I  saw  the  Apostles,  or  con- 
sulted with  them,  and  forthwith  I  took  upon  me  the  office  of 
preaching  among  the  Gentiles;  for  thereunto  I  was  called,  and 
had  also  received  a  revelation  from  God.  He  did  not  then  re- 
ceive his  Gospel  of  any  man,  or  of  the  Apostles  themselves,  but 
was  content  with  his  heavenly  calling,  and  with  the  revelation  of 
Jesus  Christ  alone.     Wherefore  this  whole  place  is  a  confutation  of 


COMMENTARY   ON    GALATIANS.  .  89 

the  false  apostles'  argument,  which  they  used  against  Paul,  saying 
that  he  was  but  a  scholar,  and  a  hearer  of  the  Apostles,  who  lived 
after  the  law  :  and  moveover,  that  Paul  himself  also  had  lived 
according  to  the  law,  and  therefore  it  was  necessary  that  the  Gen- 
tiles themselves  should  keep  the  law,  and  be  circumcised.  To  the 
end  therefore  that  he  might  stop  the  mouths  of  these  cavillers,  he 
rehearseth  this  long  history :  Before  my  conversion,  saith  he,  I 
learned  not  my  Gospel  of  the  Apostles,  nor  of  any  other  ot  the 
brethren  that  believed  (for  I  persecuted  extremely,  not  only  this  doc- 
trine, but  also  the  church  of  God,  and  wasted  it) :  neither  after  my 
conversion  ;  for  forthwith  I  preached,  not  Moses  with  his  law,  but 
Jesus  Christ,  at  Damascus,  consulting  with  no  man,  neither  as  yet 
having  seen  any  of  the  Apostles. 

Verse  18,  19.  Then  after  three  years  I  came  again  to  Jerusa- 
lem^ to  visit  Peter,  and  abode  loith  him  fifteen  days.  And 
none  other  of  the  Apostles  saw  I,  save  James,  the  Lord's  brother. 

Paul  granteth  that  he  was  with  the  Apostles,  but  not  with  all  the 
Apostles.  Howbeit  he  declareth  that  he  went  to  Jerusalem  to 
them,  not  commanded,  but  of  his  own  accord  ;  not  to  learn  any 
thing  of  them,  but  to  see  Peter.  The  same  thing  Luke  also 
writeth  in  the  ninth  chapter  of  the  Acts,  that  Barnabas  led  Paul 
to  the  Apostles,  and  declared  to  them  how  that  he  had  seen  the 
Lord  in  the  way,  and  that  he  spake  unto  him ;  also  that  he  had 
preached  boldly  at  Damascus  in  the  name  of  Jesus.  This  wit- 
ness beareth  Barnabas  of  him.  All  his  words  are  so  framed,  that 
they  prove  his  Gospel  not  to  be  of  man.  Indeed  he  granteth 
that  he  had  seen  Peter,  and  James  the  brother  of  our  Lord,  but  none 
other  of  the  Apostles  besides  these  two,  and  that  he  learned  nothing 
of  them. 

He  granteth,  therefore,  that  he  was  at  Jerusalem  with  the 
Apostles ;  and  this  did  the  false  apostles  only  report.  He 
granteth  moreover,  that  he  had  lived  after  the  manner  of  the 
Jews,  but  yet  only  among  the  Jews.  And  this  is  it  which  he 
saith  in  the  ninth  chapter  of  his  first  Epistle  to  the  Corinthians  : 
"  When  I  was  free  from  all  men,  I  made  myself  servant  to  all 
men,  that  I  might  win  the  more.  To  the  Jew  I  became  as  a  Jew, 
that  I  might  win  the  Jews  ;  and  I  was  made  all  things  to  all  men, 
that  I  might  by  all  means  save  some."  He  granteth,  therefore, 
that  he  was  at  Jerusalem  with  the  Apostles,  but  he  denieth  that 
he  had  learned  his  Gospel  of  them.  Also  he  denieth  that  he  was 
constrained  to  teach   the   Gospel   as  the  Apostles   had   prescribed. 

12 


90  COMMENTARY    ON    GALATIANS. 

The  whole  eflect  then  of  this  matter  lieth  in  this  word,  "to 
see :"  "  I  went,"  saith  he,  "  to  see  Peter,  and  not  to  learn  of 
him.  Therefore  neither  is  Peter  my  master,  nor  yet  James.'' 
And  as  for  the  other  Apostles,  he  utterly  denieth  that  he  saw  any  of 
them. 

But  why  doth  Paul  repeat  this  so  often,  that  he  learned  not 
his  Gospel  of  men,  nor  of  the  Apostles  themselves  7  His  pur- 
pose is  this,  to  persuade  the  churches  of  Galatia,  which  were  now 
led  away  by  the  false  apostles,  and  to  put  them  out  of  all  doubt  that 
his  Gospel  was  the  true  word  of  God,  and  for  this  cause  he  repeateth 
it  so  often.  And  if  he  had  not  prevailed  herein,  he  never  could  have 
stopped  the  mouths  of  the  false  apostles.  For  thus  they  would 
have  objected  against  him :  We  are  as  good  as  Paul,  we  are  dis- 
ciples of  the  Apostles  as  well  as  he  ;  moreover,  he  is  but  one  alone, 
and  we  are  many,  therefore  we  excel  him,  both  in  authority  and  in 
number  also. 

Here  Paul  was  constrained  to  glory,  to  affirm  and  swear,  that 
he  learned  not  his  Gospel  from  any  man,  neither  received  it  of  the 
Apostles  themselves.  For  his  ministry  was  here  in  great  danger, 
and  all  the  churches  likewise,  which  had  used  him  as  their  chief 
pastor  and  teacher.  The  necessity  therefore  of  his  ministry,  and 
of  all  the  churches,  required  that  with  an  holy  pride  he  should 
vaunt  of  his  vocation,  and  of  the  knowledge  of  the  Gospel  re- 
vealed unto  him  by  Christ,  that  their  consciences  might  be 
thoroughly  persuaded  that  his  doctrine  was  the  true  word  of 
God.  Here  had  Paul  a  weighty  matter  in  hand ;  namely,  that 
all  the  churches  in  Galatia  might  be  kept  in  sound  doctrines  ;  yea, 
the  controversy  was  indeed  as  touching  life  and  death  everlast- 
ing. For  if  the  pure  word  of  God  be  once  taken  away,  there 
remaineth  no  consolation,  no  life,  no  salvation.  The  cause, 
therefore,  why  he  reciteth  these  things,  is  to  retain  the  churches 
in  true  and  sound  doctrine.  His  purpose  is  therefore  to  show  by 
this  history,  that  he  received  his  Gospel  of  no  man  :  again,  that  he 
preached  for  a  certain  time,  namely,  the  space  of  three  or  four  years, 
both  in  Damascus  and  Arabia,  by  revelation  from  God,  befoie  he 
had  seen  any  of  the  Apostles,  even  the  self-same  Gospel  that  the 
Apostles  had  preached. 

Verse  20.     And  now  the  things  which  I  write  unto  you,  behold  I 
witness  before  God  I  lie  not. 

Wherefore   addeth   he   an   oath?     Because   he   reporteth   an   his- 
tory,   lift   is   constrained   to  swear,  to  the  end  that  the  churches 


COMMENTARY    ON    GALATIANS.  ^1 

might  believe  him,  and  also  that  the  false  apostles  should  not 
say,  Who  knoweth  whether  Paul  speaketh  the  truth  or  no  ?  Here 
you  see  that  Paul,  the  elect  vessel  of  God,  was  in  so  great  con- 
tempt among  his  own  Galatians,  to  whom  he  had  preached  Christ, 
that  it  was  necessary  for  him  to  swear  that  he  spake  the  truth. 
If  this  happened  then  to  the  Apostles,  to  have  so  mighty  adver- 
saries, that  they  durst  despise  them,  and  accuse  them  of  lying, 
what  marvel  is  it  if  the  like  at  this  day  happen  unto  us,  which 
in  no  respect  are  worthy  to  be  compared  with  the  Apostles  ?  He 
sweareth,  therefore,  in  a  matter,  as  it  seemeth,  of  no  weight, 
that  he  speaketh  the  truth,  namely,  that  he  tarried  not  with 
Peter  to  learn  of  him,  but  only  to  see  him  ;  but  if  you  weigh  the 
matter  diligently,  it  is  very  weighty  and  of  great  importance,  as 
may  appear  by  that  is  said  before.  In  like  manner  we  swear 
after  the  example  of  Paul,  in  this  wise :  God  knoweth  that  we 
he  not,  (fcc. 

Ver.  21.     After  that  I  went  into  the  coasts  of  Syria  and  Cilicia. 

Syria  and  Cilicia  are  countries  near  situate  together.  This  is 
it  that  he  still  goeth  about  to  persuade,  that  as  well  before  he 
had  seen  the  Apostles,  as  after,  he  was  always  a  teacher  of  the 
Gospel,  and  that  he  received  it  by  the  revelation  of  Christ,  and 
was  never  any  disciple  of  the  Apostles. 

Verse  22,  23,  24.  For  I  was  unknown  hy  face  unto  the  churches 
of  Jiidea,  which  were  in  Christ.  But  they  heard  only  some  say, 
He  which  persecuted  in  times  past,  now  preacheih  the  faith, 
which  before  he  destroyed  ;  and  they  glorified  God. 

This  he  added  for  the  sequel  and  continuance  of  the  history, 
that,  after  he  had  seen  Peter,  he  went  into  Syria  and  Cilicia,  and 
there  preached,  and  so  preached,  that  he  won  the  testimony  of  all 
the  churches  in  Judea.  As  though  he  would  say,  I  appeal  to  the 
testimony  of  all  the  churches,  yea,  even  of  those  which  are  in 
Judea ;  for  the  churches  do  witness,  not  only  in  Damascus, 
Arabia,  Syria,  and  Cilicia,  but  also  Judea,  that  I  have  preached 
the  same  faith  which  I  once  withstood  and  persecuted.  And  they 
glorified  God  in  me  ;  not  because  I  taught  that  circumcision  and 
the  law  of  Moses  ought  to  be  kept,  but  for  the  preaching  of  faith, 
and  for  the  edifying  of  the  churches  by  my  ministry  in  the  Gospel. 
Ye  therefore  have  the  testimony  not  only  of  the  people  of  Damascus 
and  of  Arabia,  but  also  of  the  whole  cathoUc  or  universal  church 
of  Judea. 


92  COMMENTARY    ON    GALATIANS. 

CHAPTER  11/ 

Verse  1.     Then  fourteen  years  after  I  went  up  to  Jerusalem. 

Paul  taught  that  the  Gentiles  were  justified  by  faith  only,  with 
out  the  works  of  the  law.  This  doctrine  when  he  had  pubhshed 
abroad  among  the  Gentiles,  he  cometh  to  Antioch,  and  declareth 
to  the  disciples  what  he  had  done.  Then  they  which  had  been 
trained  up  in  the  old  customs  of  the  law,  rose  against  Paul  with 
great  indignation,  for  that  he  preached  to  the  Gentiles  liberty 
fiom  the  bondage  of  the  law.  Whereupon  followed  great  dissen- 
sion, which  afterwards  stirred  up  new  troubles.  Paul  and  Bar- 
nabas stood  strongly  to  the  truth,  and  testified,  saying,  Where- 
soever we  preached  among  the  Gentiles,  "the  Holy  Ghost  came 
and  fell  upon  those  which  heard  the  word :  and  this  was  done 
throughout  all  the  churches  of  the  Gentiles.  But  we  preached 
not  circumcision,  neither  did  we  require  the  keeping  of  the  law, 
but  we  preached  only  faith  in  Jesus  Christ ;  and  at  this  preach- 
ing of  faith,  God  gave  to  the  hearers  the  Holy  Ghost."  The 
Holy  Ghost,  therefore,  doth  approve  the  faith  of  the  Gentiles, 
without  the  law  and  circumcision  ;  for  if  the  preaching  of  the 
Gospel  and  faith  of  the  Gentiles  in  Christ  had  not  pleased  him, 
he  had  not  come  down  in  a  visible  shape  upon  the  uncircum- 
cised,  which  heard  the  word.  Seeing  then,  by  the  only  hearing 
of  faith,  he  came  doAvn  upon  them,  it  is  certain  that  the  Holy 
Ghost  by  this  sign  hath  approved  the  faith  of  the  Gentiles  ;  for 
it  doth  not  appear  that  this  was  ever  done  before  at  the  preaching  of 
the  law. 

Then  the  Jews  and  many  of  the  Pharisees,  which  ;Jid  believe, 
and,  notwithstanding,  bare  yet  a  great  zeal  to  the  law,  earnestly 
striving  to  maintain  the  glory  thereof,  set  themselves  fiercely 
against  Paul,  who  affirmed  that  the  Gentiles  were  justified  by 
faith  only,  without  the  works  of  law,  contending  tliat  the  law 
ought  to  be  kept,  and  that  the  Gentiles  ought  to  be  circumcised, 
for  otherwise  they  could  not  be-  saved.  And  no  marvel,  for  the 
very  name  of  the  law  of  God  is  holy  and  dreadful.  The  heathen 
man,  which  never  knew  any  thing  of  the  law  of  God,  if  he  hear 
any  man  say.  This  doctrine  is  the  law  of  God,  he  is  moved 
therewith ;  how  then  could  it  be  but  the  Jews  must  needs  be  moved, 
and  vehemently  contend  for  the  maintenance  of  the  law  of  God, 
which  even  from  their  infancy  they  had  been  nursled  and  trained  up 
therein  ? 


COMMENTARY    ON   GALATIANS.  93 

We  see  at  this  day  how  obstinate  the  Papists  be  in  defending 
their  traditions  and  doctrines  of  devils ;  wherefore,  it  was  mucli 
less  to  be  marvelled  that  the  Jews  did  so  vehemently  and  zeal- 
ously strive  for  the  maintenance  of  their  law,  which  they  had 
received  from  God.  Custom  is  of  such  force,  that  whereas  nature 
is  of  itself  inclined  to  the  observation  of  the  law,  by  long  con- 
tinuance it  so  confirmeth  nature,  that  now  it  becometh  a  double 
nature;  therefore,  it  was  not  possible  for  the  Jews  which  were 
newly  converted  to  Christ,  suddenly  to  forsake  the  law,  who, 
though  they  had  received  the  faith  of  Christ,  thought  it  necessary 
notwithstanding  to  observe  the  law.  And  with  this  their  weak- 
ness God  did  bear  for  a  time,  until  the  doctrine  of  the  Gospel 
might  be  plainly  discerned  from  the  law :  so  he  bare  with  the 
infirmity  of  Israel  in  the  time  of  king  Ahab,  when  the  people  halted 
between  two  religions.  He  bare  also  with  our  weakness  whilst 
we  were  under  the  blindness  of  the  Pope,  "  for  he  is  long- 
suifering  and  full  of  mercy."  But  we  must  not  abuse  this  good- 
ness and  patience  of  the  Lord,  nor  continue  still  in  our  weakness 
and  error,  since  the  truth  is  now  revealed  by  the  clear  light  of  the 
Gospel. 

Moreover,  that  they  stood  against  Paul,  affirming  that  the 
Gentiles  ought  to  be  circumcised,  had  to  lay  for  themselves,  first, 
the  law  and  custom  of  the  country,  then  the  example  of  the 
Apostles,  and,  last  of  all,  the  example  of  Paul  himself,  who  had 
circumcised  Timothy.  Wherefore  if  Paul,  in  his  defence,  said 
that  he  did  not  this  of  necessity,  but  for  Christian  love  and  hberty, 
lest  they  which  were  weak  in  faith  should  be  offended,  which  of 
them  would  believe  him  ?  Hereunto  all  the  people  would  answer, 
Since  it  is  evident  that  thou  hast  circumcised  Timothy,  thou 
mayest  say  what  thou  wilt ;  notwithstanding  thou  hast  done  it. 
For  this  is  a  matter  far  passing  all  man's  capacity,  and  therefore 
they  could  not  understand  it.  Moreover,  no  defence  can  serve 
when  a  man  has  lost  the  favour  of  the  people,  and  is  fallen  into 
such  deadly  hatred  and  contempt.  Paul,  therefore,  seeing  this 
contention  and  these  clamours  daily  to  increase  more  and  more, 
and  being  also  warned  in  a  revelation  from  God,  after  fourteen 
years  (besides  those  wherein  he  had  preached  in  Damascus  and 
Arabia),  goeth  up  again  to  Jerusalem,  to  confer  his  Gospel  with 
the  other  Apostles :  yet  not  for  his  own  cause,  but  for  the  people's 
sake. 

Now,  this  contention,  touching  the  observation  of  the  law, 
exercised  Paul  a  long  time  after,  and  wrought  him  much  trouble, 


94  COMMENTARY    ON    GALATIANS. 

but  I  do  not  think  that  this  is  the  contention  which  Luke  speaketh 
of  in  the  fifteenth  of  the  Acts,  which  happened,  as  it  appeareth, 
by  and  by  after  the  beginning  of  the  Gospel,  but  this  history 
wliich  Paul  here  mentioneth  seenieth  to  be  done  long  after,  when 
Paul  had  now  almost  eighteen  years  preached  the  Gospel. 

Verse  1.     With  Barnabas,  and  took  with  me  Titus. 

He  joineth  unto  himself  two  witnesses,  Barnabas  and  Titus. 
Barnabas  was  Paul's  companion  in  preaching  to  the  Gentiles 
freedom  from  the  servitude  of  the  law.  He  was  also  a  witness  of 
all  those  things  which  Paul  did,  and  had  seen  the  Holy  Ghost 
given  unto  the  Gentiles,  which  were  uncircumcised  and  free  from 
Moses's  law,  by  the  only  preaching  of  faith  in  Jesus  Christ :  and 
he  only  stuck  to  Paul  in  this  point,  that  it  was  not  necessary  that 
the  Gentiles  should  be  burdened  with  the  law,  but  that  it  was 
enough  for  them  to  believe  in  Christ ;  wherefore,  by  his  own 
experience  he  testifieth  with  Paul  against  the  Jews  that  the 
Gentiles  were  made  the  children  of  God,  and  saved  by  faith  alone 
in  Jesus  Christ,  without  the  law  of  circumcision. 

Titus  was  not  only  a  Christian,  but  also  the  chief  overseer  in 
Crete,  for  unto  him  Paul  had  committed  the  charge  of  governing 
the  churches  there  (Tit.  i.) ;  and  this  Titus  was  a  Gentile. 

Yerse  2.    And  I  went  up  by  revelation. 

For  unless  Paul  had  been  admonished  by  revelation,  he  had  not 
gone  up  to  Jerusalem,  but  because  God  warned  him  by  a  special 
revelation,  and  commanded  him  to  go,  up  therefore  he  went ;  and 
this  he  did  to  bridle,  or  at  least  to  appease,  the  Jews  that  believed, 
and  yet  obstinately  contended  about  the  keeping  of  the  law,  to  the 
end  that  the  truth  of  the  Gospel  might  the  more  be  advanced  nnd 
confirmed. 

Verse  2.    And  I  communicated  with  him,  touching  the  Gospel. 

You  hear,  then,  at  length,  after  eighteen  years  he  went  up  to  Jeru- 
salem, and  conferred  with  the  Apostles  touching  his  Gospel. 

Verse  2.     Which  I  preach  among  the  Gentiles. 

For  among  the  Jews  he  suffered  the  law  and  circumcision  for  a 
time,  as  the  other  Apostles  did  :  "  I  am  made  all  things  unto  all 
men,"  saith  he  (1  Cor.  ix.);  yet  ever  holding  the  true  doctrine  of 
the  Gospel,  which  he  preferred  above  the  law,  circumcision,  the 
Apostles,   yea  and  an   angel  from   heaven.     For   thus   saith  he 


COMMENTARY   ON   GALATIANS.  93 

unto  the  Jews : — "  Through  this  Christ  is  preached  unto  you  the 
forgiveness  of  sins."  And  he  addeth  very  plainly,  "and  from 
all  things,  from  the  which  ye  could  not  be  justified  by  the  law  of 
Moses,  by  him  every  one  that  believeth  is  justified."  (Acts 
xiii.  38.)  For  this  cause  he  teacheth  and  defendeth  the  doctrine 
of  the  Gospel  so  diligently  every  where,  and  never  sufli'ereth  it  to 
come  in  danger.  Notwithstanding,  he  did  not  suddenly  break  out 
at  the  first,  but  had  regard  unto  the  weak.  And  because  the  weak 
should  not  be  offended,  there  is  no  *doubt  but  he  spake  to  the  Jews 
after  this  manner  :  If  that  unprofitable  service  of  Moses'  law  which 
nothing  availeth  to  righteousness,  do  so  highly  please  you,  ye  may 
keep  it  still  for  me,  so  that  the  Gentiles  which  are  not  bound  to  this 
law  be  not  charged  therewithal. 

Paul  therefore  confesseth,  that  he  conferred  the  Gospel  with 
the  Apostles :  but  saith  he,  they  profited  me,  or  taught  me,  no- 
thing :  but  I  rather,  for  the  defence  of  the  liberty  of  the  Gospel, 
in  the  presence  of  the  Apostles,  did  constantly,  resist  those  which 
would  needs  force  the  observation  of  the  law  upon  the  Gentiles,  and 
so  did  overcome  them.  Wherefore  your  false  apostles  lie,  in  saying 
that  I  circumcised  Timothy,  that  I  shaved  my  head  in  Cenchrea, 
and  that  I  went  up  to  Jerusalem  at  the  commandment  of  the  Apos- 
tles. Nay,  rather,  I  glory,  that  in  going  up  to  Jerusalem  by  the 
revelation  of  God,  and  not  at  the  commandment  of  the  Apostles, 
and  there  conferring  my  Gospel  with  them,  I  brought  to  pass  the 
contrary,  that  is  to  say,  obtained  that  the  Apostles  did  approve  me, 
and  not  those  which  were  against  me. 

Now,  the  question  whereupon  the  Apostles  conferred  together  in 
this  assembly  was  this :  Whether  the  keeping  the  law  was  neces- 
sary to  justification,  or  no  ?  To  this  Paul  answereth,  I  have 
preached  unto  the  Gentiles,  according  to  my  Gospel  which  I  received 
from  God,  faith  in  Christ,  and  not  the  law  ;  and  at  this  preaching 
of  faith  they  received  the  Holy  Ghost  and  hereof  Barnabas  shall 
bear  me  witness.  Wherefore  I  conclude  that  the  Gentiles  ought  not 
to  be  burdened  with  the  law,  nor  to  be  circumcised.  Notwithstand- 
ing, I  give  no  restraint  to  the  Jews  herein :  who,  if  they  will  needs 
keep  the  law  and  be  circumcised,  I  am  not  against  it,  so  that  they 
do  it  with  freedom  of  conscience.  And  thus  have  I  taught  and 
lived  among  the  Jews,  "  being  made  a  Jew  unto  the  Jews ;"  holding 
ever  the  truth  of  the  Gospel  notwithstanding. 

Verse  2.    But  particularly/  with  them  that  were  the  chief  est. 
That  is  to  say,  I  did  not  only  confer  with  the  brethren,  but  with 
those  that  were  the  chiefest  among  men. 


96  COMMENTARY   ON    GALATIANS. 

Verse  2.     Lest  hy  any  means  I  should  run,  or  had  run,  in  vain. 

Not  that  Paul  doubted  that  he  ran,  or  had  ran,  in  vain,  forasmuch 
as  he  had  now  preached  the  Gospel  eighteen  years  ;  for  it  followeth 
incontinent  in  the  text,  that  he  had  continued  firm  and  constant 
all  this  while,  and  had  prevailed,  but  for  that  many  did  think  that 
Paul  had  therefore  preached  the  Gospel  so  many  years  in  vain, 
because  he  had  set  the  Gentiles  at  liberty  from  the  observation  of 
the  law.  Moreover,  this  opinion  daily  more  and  more  increased, 
that  the  law  was  necessary  to  justification.  Wherefore,  in  going  up 
to  Jerusalem  by  revelation,  he  meant  so  to  remedy  this  evil,  that  by 
this  conference,  all  men  might  plainly  see  his  Gospel  to  be  in  no 
point  contrary  to  the  doctrine  of  the  other  Apostles,  to  the  end  that 
by  this  means  he  might  stop  the  mouths  of  the  adversaries  w'hich 
would  else  have  said,  that  he  ran,  or  had  run,  in  vain.  Note  here  by 
the  way,  the  virtue  of  man's  own  righteousness,  or  the  righteousness 
of  the  law,  to  be  such  that  they  which  teach  it  do  run  and  live  in  vain. 

Verse  3.    But  neither  yet  Titus,  which  was  with  one,  though  he 
were  a  Grecian,  was  compelled  to  be  circumcised. 

This  word  (was  compelled)  sufficiently  declareth  what  the  con- 
ference and  conclusion  was ;  to  wit,  that  the  Gentiles  should  not 
be  constrained  to  be  circumcised,  but  that  circumcision  should 
be  permitted  to  them  for  a  time;  not  as  necessary  to  righteous- 
ness, but  for  a  reverence  to  the  fathers  ;  and  for  charity's  sake 
towards  the  weak  lest  they  should  be  offended,  until  they  were 
grown  up  more  strong  in  faith.  For  it  might  have  seemed  a  very 
strange  and  unseemly  thing,  upon  a  sudden  to  forsake  the  law  and 
traditions  of  the  fathers,  which  had  been  given  to  this  people  from 
God  with  so  great  glory. 

Paul  then  did  not  reject  circumcision  as  a  damnable  thing, 
neither  did  he,  by  w^ord  or  deed,  enforce  the  Jews  to  forsake  it. 
For  in  the  seventh  chapter  of  his  first  Epistle  to  the  Corinthians 
he  saith,  "If  any  man  be  called,  being  circumcised,  let  him  not 
add  uncircumcision."  But  he  rejected  circumcision  as  a  thing 
not  necessary  to  righteousness,  seeing  the  fathers  themselves  were 
not  justified  thereby  (Rom.  iv.  11) ;  but  it  was  unto  them  as  a 
sign  only,  or  a  seal  of  righteousness,  whereby  they  testified  and 
exercised  their  faith.  Notwithstanding,  the  believing  Jews, 
which  were  yet  weak,  and  bare  a  zeal  to  the  law,  hearing  that  cir- 
cumcision was  not  necessary  to  righteousness,  could  understand 
this  no  otherwise,   but  that  it  was   altogether  unprofitable    and 


COMMENTARY    ON    GALATIANS.  97 

damnable.  And  this  fond  opinion  of  the  weak  Jews,  the  false 
apostles  did  increase,  to  the  end  that,  the  hearts  of  the  people 
being  stirred  up  against  Paul  by  this  occasion,  they  might  tho- 
roughly discredit  his  doctrine.  So  we  at  this  day  do  not  reject' 
fasting,  and  other  good  exercises,  as  damnable  things ;  but  we^ 
teach,  that  by  these  exercises  we  do  not  obtain  remission  of  sins. 
When  the  people  hear  this,  by  and  by  they  judge  us  to  speak 
against  good  works.  And  this  opinion  the  Pa:pists  do  confirm  and 
increase  by  their  preachings  and  writings.  But  they  lie,  and  do  us 
great  wrong.  For  many  years  past  there  was  never  any  that  taught 
more  sound  and  godly  doctrine,  as  touching  good  works,  than  we  do 
at  this  day. 

Paul  therefore  did  not  so  condemn  circumcision,  as  though  it 
were  sin  to  receive  it,  or  keep  it  ;  for  the  Jews  would  have  been 
highly  offended :  but  it  was  decided  in  this  conference  and  council, 
that  it  was  not  necessary  to  justification,  and  therefore  not  to  be 
forced  upon  the  Gentiles.  So  this  moderation  was  found,  that  for 
the  reverence  of  the  fathers,  and  charity  towards  the  weak  in  faith, 
the  Jews  should  keep  the  law  and  circumcision  still  for  a  time  ;  not- 
withstanding they  should  not  thereby  seek  to  be  justified ;  and 
moreover,  that  the  Gentiles  should  not  be  burdened  therewith, 
both  because  it  would  have  been  to  them  a  very  strange  thing,  and 
also  a  burden  intolerable  (Acts  xv.  10) :  briefly,  that  none 
shoidd  be  constrained  to  be  circumcised,  or  any  restrained  from 
circumcision. 

Paul  therefore  compelled  none  that  would  be  circumcised  to  re- 
main uncircumcised,  so  that  he  knew  circumcision  not  to  be  neces- 
sary to  justification.  This  constraint  would  Paul  take  away. 
Therefore  he  suflTered  the  Jews  to  keep  the  law,  so  that  they  did  it 
with  a  free  conscience.  For  he  had  ever  taught,  as  well  the  Jews 
as  the  Gentiles,  that  in  conscience  they  ought  to  be  free  from  the  law 
and  circumcision  :  like  as  all  the  patriarchs,  and  all  the  faithful  in 
the  Old  Testament,  were  free  in  conscience,  and  justified  by  faiih, 
and  not  by  the  law  or  circumcision.  And,  indeed,  Paul  might  have 
suffered  Titus  to  be  circumcised;  but  because  he  saw  that  they 
would  compel  him  thereunto,  he  would  not.  For  if  they  had  pre- 
vailed therein,  by  and  by  they  would  have  gathered  that  it  had 
been  necessary  to  justification,  and  so,  through  this  sufferance,  they 
would  have  triumphed  against  Paul. 

Now,  as  the  false  apostles  would  not  leave  circumcision  and 
the  observation  of  the  law  indifferent,  but  required  the  same  as 
necessary  to  salvation;   so  at  this   day  our  adversaries  do  obsti- 

13 


08  COMMENTARY    ON    GALATIANS. 

nately  contend,  that  men's  traditions  cannot  be  omitted  without 
peril  of  salvation  ;  and  thus  of  an  example  of  charity  they  make  aa 
example  of  faith,  when  notwithstanding-  there  is  but  one  example 
of  faith,  which  is  to  believe  in  Jesus  Christ.  And  this,  as  it  is  alone 
necessary  to  salvation,  so  doth  it  also  indifferently  pertain  to  all  men. 
Notwithstanding,  the  adversaries  would  rather  worship  the  devil  ten 
times  instead  of  God,  than  they  would  suffer  this.  Therefore  they 
are  daily  hardened  more  and  more,  and  seek  to  establish  their  im- 
pieties and  blasphemies  against  God,  defending  the  same  by  force 
and  tyranny,  and  will  not  agree  or  consent  unto  us  in  any  point. 
But  what  then  ?  Let  us  go  on  boldly  in  the  name  of  the  Lord  of 
Hosts,  and  for  all  this  let  us  not  cease  to  set  forth  the  glory  of  Jesus 
Christ ;  and  let  us  fight  valiantly  against  the  kingdom  of  Anti- 
christ, by  the  word,  and  by  prayer,  "  that  the  name  of  God  alone 
may  be  sanctified,  that  his  kingdom  may  come,  and  that  his  will 
may  be  done."  (Matt.  vi.  9,  10.)  And  that  this  may  speedily  come 
to  pass,  we  desire  even  from  the  bottom  of  our  hearts,  and  say, 
Amen,  Amen. 

This  triumph  of  Paul  therefore  was  very  glorious :  namely,  that 
Titus,  who  was  a  Gentile,  although  he  were  in  the  midst  of  tlie 
Apostles,  and  all  the  faithful,  where  this  question  was  so  vehe- 
mently debated,  was  not  yet  constrained  to  be  circumcised.  This 
victory  Paul  carrieth  away,  and  saith,  that  on  this  conference 
it  was  decided  by  the  consent  of  all  the  Apostles,  the  whole 
church  also  approving  the  same,  that  Titus  should  not  be  circum- 
cised. This  is  a  strong  argument,  and  maketh  very  much  against 
the  false  apostles.  And  with  this  argument.  Neither  was  Titus 
compelled  to  be  circumcised,  Paul  was  able  to  repress  and  mightily 
to  convince  all  his  adversaries  ;  as  if  he  should  say,  Why  do  these 
counterfeit  apostles  so  falsely  report  of  me,  saying,  that  I  am  com- 
pelled to  keep  circumcision  by  the  commandment  of  the  Apostles, 
seeing  I  have  the  witness  of  all  the  faithful  in  Jerusalem,  and  more- 
over of  all  the  Apostles  themselves,  that  by  my  pursuit  and  travail 
the  contrary  was  there  determined,  and  that  I  did  not  only  there  pre- 
vail that  Titus  should  not  be  circumcised,  but  that  the  Apostles  dlso 
did  approve  and  ratify  the  same  ?  Your  counterfeit  apostles  there- 
fore do  lie  deadly,  which  slander  me  under  the  name  of  the  Apos- 
tles, and  thereby  deceive  you :  for  I  have  the  Apostles,  and  all  the 
faithful,  not  against  me,  but  with  me.  And  this  I  prove  by  the  ex- 
ample of  Titus. 

Notwithstanding,  Paul,  as  I  have  often  said,  did  not  condemn 
circumcision  as  an  unprofitable  thing,  nor  constrained  any  man 


COMMENTARY    ON    GALATIANS.  99 

tliereunlo.  For  it  is  neither  sin  nor  righteousness  to  be  circum- 
cised or  uncircumcised,  as  it  is  neither  sin  nor  righteousness  to 
eat  or  drink,  "  For  whether  thou  eat  or  eat  not,  thou  art  nei- 
ther better  nor  worse."  (1  Cor.  viii.  8.)  But  if  any  man  should 
add  thereto  either  sin  or  righteousness,  and  say.  If  thou  eat  thou 
^nnest,  if  thou  abstain  thou  art  righteous,  he  should  show 
himself  both  foolish  and  wicked.  Therefore  to  join  ceremonies 
with  sin  or  righteousness  is  great  impiety ;  as  the  Pope  doth, 
who  in  his  form  of  excommunication  threateneth  to  all  those  that 
do  not  obey  the  law  of  the  bishop  of  Rome,  God's  great  curse 
and  indignation,  and  so  maketh  all  his  laws  necessary  to  salvation. 
"Wherefore  the  devil  himself  speaketh  in  the  person  of  the  Pope 
in  all  the  Pope's  decrees.  For  if  salvation  consisteth  in  keeping 
of  the  Pope's  laws,  what  need  have  we  of  Christ  to  be  our  Justifier 
and  Saviour  ? 

Verse  4,  5.  For  all  the  false  brethren  that  crept  in,  who  came  in 
privily  to  espy  out  our  liberty  which  we  have  in  Christ  Jeans, 
that  they  might  bring  us  into  bondage :  to  whom  we  gave  not 
place  by  subjection  for  an  hour,  that  the  truth  of  the  Gospel 
m,ight  coiitinue  with  you. 

Here  Paul  showeth  the  cause  why  he  went  up  to  Jerusalem,  and 
there  conferred  his  Gospel  with  the  other  Apostles,  and  why  he 
would  not  circumcise  Titus :  not  that  he  might  be  the  more 
certain  or  confirmed  in  the  Gospel  by  the  Apostles,  for  he 
nothing  doubted  thereof;  but  that  the  truth  of  the  Gospel  might 
continue  in  the  churches  of  the  Galatians,  and  in  all  the  churches 
of  the  Gentiles.  We  see  then  that  the  business  of  Paul  was  no 
light  matter. 

Now,  where  he  speaketh  of  the  truth  of  the  Gospel,  he  showeth 
that  there  be  two  Gospels,  a  true  and  a  false  Gospel.  Indeed, 
the  Gospel  of  itself  is  simple,  true,  and  sincere  ;  but,  by  the  malice 
of  Satan's  ministry,,  it  is  corrupt  and  defaced.  Therefore,  where 
he  saith  "  the  truth  of  the  Gospel,"  he  would  have  us  to  under- 
stand also  the  contrary.  As  if  he  would  say.  The  false  apostles 
do  also  preach  a  faith  and  a  gospel,  but  they  are  both  false  ; 
therefore  have  I  set  myself  so  constantly  against  them  :  and  in 
that  I  would  not  give  place  unto  them,  this  have  I  brought  to 
pass,  that  the  truth  of  the  Gospel  continueth  with  you.  So  the 
Pope  and  Anabaptists  do  brag  at  this  day  that  they  teach  the 
Gospel  and  faith  in  Christ.  True  it  is ;  but  with  such  fruit  as 
the  false  apostles  once  did,  whom  Paul  calleth  before,  in  the  first 


100  COMMENTARY    ON    GALATIANS. 

chapter,  troublers  of  the  church  and  subverters  of  the  Gospel  of 
Christ.  On  the  other  side,  he  saith,  "  that  he  teachcth  the  truth 
of  the  Gospel."  As  if  he  should  say.  Those  things  which  the 
false  apostles  teach,  brag  they  never  so  much  that  they  teach  the 
truth,  are  notliing  else  but  stark  lies.  So  all  heretics  pretend  the 
name  of  God,  of  Christ,  and  of  the  church.  Also  they  pretend  that 
they  will  not  teach  errors  or  lies,  but  most  certain  truth  and  the  pure 
Gospel  of  Christ. 

Now,  the  truth  of  the  Gospel  is,  that  our  righteousness  cometh 
by  faith  alone,  without  the  works  of  the  law.  The  corruption  or 
falsehood  of  the  Gospel  is,  that  we  are  justified  by  faith,  but  not 
without  the  works  of  the  law.  With  the  hke  condition,  the  false 
apostles  also  preached  the  Gospel.  Even  so  do  our  Papists  at 
this  day.  For  they  say,  that  we  must  believe  in  Christ,  and  that 
faith  is  the  foundation  of  our  salvation ;  but  it  justifieth  not, 
except  it  be  furnished  with  charity.  This  is  not  the  truth  of  the 
Gospel,  but  falsehood  and  dissimulation.  But  the  true  Gospel 
indeed  is,  that  works  of  charity  are  not  the  ornament  or  perfec- 
tion of  faith :  but  that  faith  of  itself  is  God's  gift,  and  God's 
work  in  our  hearts,  which  therefore  justifieth  us,  because  it 
apprehendeth  Christ  our  Redeemer.  Man's  reason  hath  the  law 
for  its  object,  thus  thinking  with  itself.  This  I  have  done,  this  I 
have  not  done.  But  faith  being  in  her  own  proper  ofllce,  hath 
no  other  object  but  Jesus  Christ  the  Son  of  God,  delivered  to 
death  for  the  sins  of  the  whole  world.  It  looketh  not  to  charity  ; 
it  saith  not.  What  have  I  done  ?  what  have  I  offended  ?  what  have 
I  deserved  1  but.  What  hath  Christ  done  ?  what  hath  he  deserved  ? 
Here  the  truth  of  the  Gospel  ans^vereth  thee, — He  hath  redeemed 
thee  from  thy  sin,  from  the  devil,  and  from  eternal  death.  Faith 
therefore  acknowledgeth,  that  in  this  one  person,  Jesus  Christ,  it 
hath  forgiveness  of  sins  and  eternal  life.  He  hath  turned  his  eyes 
away  from  this  object,  hath  no  true  faith,  but  a  fantasy  and  a  vain 
opinion,  and  turneth  his  eyes  from  the  promise  to  the  law,  which 
terrifieth  and  driveth  to  desperation. 

Wherefore  those  things  which  the  popish  schoolmen  have 
taught  concerning  the  justifying  faith  being  furnished  with  charity, 
are  nothing  else  but  mere  dreams.  For  that  faith  which  appre- 
hendeth Christ  the  Son  of  God,  and  is  furnished  with  him,  is  the 
same  faith  that  justifieth,  and  not  the  faith  which  includeth 
charity.  For  a  true  and  steadfast  faith  must  lay  hold  upon 
nothing  else  but  Christ  alone ;  and  in  the  affections  and  terrors 
of  conscience  it  hath  nothing  else  to  lean  unto,  but  this  diamond 


COMMENTARY    ON    GALATIANS.  101 

Clirist  Jesus.  Wherefore  he  that  apprehendeth  Christ  by  faith, 
although  he  be  never  so  much  terrified  by  the  law,  and  oppressed 
with  the  weight  of  his  sins,  yet  may  he  be  bold  to  glory  that  he  is 
righteous.  How,  or  by  what  means  ?  Even  by  that  precious 
pearl  Christ  Jesus,  which  he  possesseth  by  faith.  This  oiu*  adver- 
saries understand  not ;  and  therefore  they  cast  away  this  precious 
pearl  Christ,  and  in  his  place  they  set  charity,  which  they  say  is 
their  precious  diamond.  Now,  when  they  cannot  tell  what  faith  is, 
it  is  impossible  that  they  should  have  faith ;  much  less  can  they 
teach  it  unto  others.  And  as  for  that  which  they  will  seem  to  have, 
it  is  nothing  else  but  natural  reason,  an  opinion,  a  very  dream,  and 
no  faith. 

This  T  say,  to  the  end  ye  may  perceive  and  note  that  by  these 
words,  the  truth  of  the  Gospel,  Paul  vehemently  reproveth  the 
contrary.  For  he  reprehendeth  the  false  apostles  because  they 
had  taught  a  false  gospel,  requiring  circumcision,  and  the  obser- 
vation of  the  law,  as  necessary  to  salvation.  Moreover,  they  went 
about  by  wonderful  craft  and  subtlety  to  entrap  Paul ;  for  they 
watched  him  narrowly,  to  see  whether  he  would  circumcise  Titus, 
or  no ;  also  whether  he  durst  withstand  them  in  the  presence  of 
the  Apostles^  and  for  this  cause  he  reprehendeth  them  bitterly. 
"  They  went  about,"  saith  he,  "  to  spy  out  our  Uberty  which  we 
have  in  Christ  Jesus,  that  they  might  bring  us  into  bondage." 
Wherefore  the  false  apostles  armed  themselves  on  every  side, 
that  they  might  convince  and  confound  him  before  the  whole 
congregation.  Besides  this,  they  went  about  to  abuse  the  au- 
thority of  the  Apostles,  in  whose  presence  they  accused  him,  say- 
ing, Paul  hath  brought  Titus,  being  uncircumcised,  into  the  com- 
pany of  all  the  faithful-  he  denieth  and  condemneth  the  law  in 
your  presence,  which  are  Apostles.  If  he  dare  be  so  bold  to  attempt 
this  here,  and  before  you,  what  will  not  he  attempt  in  your  absence 
among  the  Gentiles  ? 

Wherefore  when  he  perceived  that  he  was  so  craftily  assailed, 
lie  strongly  withstood  the  false  apostles,  saying,  We  did  not  suffer 
our  liberty  which  we  have  in  Christ  Jesus  to  come  in  danger, 
although  the  false  brethren  sought  by  all  means  to  snare  us,  and 
put  us  to  much  trouble :  but  we  overcame  them  even  by  the 
judgment  of  the  Apostles  themselves,  and  we  would  not  yield 
unto  them,  no,  not  one  hour  (for,  no  doubt,  their  drift  was  to 
have  caused  Paul  to  surcease  from  this  liberty  for  a  time) ;  since 
we  saw  that  they  required  the  observation  of  the  law  as  necessary 
to  salvation.    But  if  they  had  alleged  nothing  else  but  charitable 


102  COMMENTARY    ON    GALATIANS. 

bearing  with  the  brethren,  no  doubt  but  Paul  would  have  given 
them  place.  But  it  was  another  thing  that  they  sought :  to  wit, 
that  they  might  bring  Paul  and  all  that  stuck  to  his  doctrine  into 
bondage.  Therefore,  he  would  not  yield  unto  them,  no,  not  the 
space  of  one  moment. 

In  hke  manner  do  we  also  offer  to  the  Papists  all  that  is  to  be 
offered,  yea  and  more  than  we  ought.  Only  we  except  the 
hbert)'^  of  conscience  which  we  have  in  Christ  Jesus.  For  we 
will  not  suffer  our  consciences  to  be  bound  to  any  work,  so  that, 
by  doing  this  thing  or  that,  we  should  be  righteous,  or  leaving  the 
same  undone  we  should  be  damned.  We  are  contented  to  eat 
the  same  meats  that  they  eat,  we  will  keep  their  feasts  and  fasting 
days,  so  they  will  suffer  us  to  do  the  same  with  a  free  conscience, 
and  leave  these  threatening  words,  wherewith  they  have  terrified 
and  brought  under  their  subjection  the  whole  world,  saying.  We 
command,  we  charge,  we  charge  cigain,  we  excommunicate,  <fcc. ; 
but  this  liberty  we  cannot  obtain  ;  like  as  Paul  also  could  not  in  his 
time.  Therefore  we  do  as  he  did.  For  when  he  saw  that  he  could 
not  obtain  this  liberty  he  would  not  give  place  to  the  false  apostles, 
the  space  of  one  hour. 

Wherefore,  like  as  our  adversaries  will  not  leave  this  free  xmto 
us,  that  only  faith  in  Christ  justifieth :  so,  on  the  other  side, 
neither  will  we  nor  can  we  give  place  unto  them,  that  faith  fur- 
nished with  charity  justifieth.  Here  we  will,  and  we  ought  also 
to  be  rebellious  and  obstinate  against  them,  for  else  we  should 
lose  the  truth  of  the  Gospel ;  we  should  lose  our  liberty  which  we 
have,  not  in  the  Emperor,  not  in  kings  and  princes,  not  in  that 
monster  the  Pope,  not  in  the  world,  not  in  flesh,  blood,  reason,  &.c. 
but  which  we  have  in  Christ  Jesus.  We  should  lose  faith  in 
Christ,  which,  as  before  I  have  said,  apprehendeth  nothing  else 
but  that  precious  diamond  Christ  Jesus.  This  faith,  whereby  Ave 
are  regenerate,  justified,  and  engrafted  into  Christ,  if  our  adver- 
saries will  leave  unto  us  sound  and  uncorrupt,  we  offer  unto  them 
that  we  will  do  all  things,  so  that  they  be  not  contrary  to  this 
faith.  But  because  we  cannot  obtain  this  at  their  hands,  we  again 
for  our  part  will  not  yield  unto  them  one  hair's  breadth.  For  the 
matter  which  we  have  in  hand  is  weighty  and  of  great  importance, 
even  touching  the  death  of  the  Son  of  God :  who  by  the  will  and 
commandment  of  the  Father  was  made  flesh,  was  crucified,  and 
died  for  the  sins  of  the  world.  If  faith  here  give  place,  then  is 
this  death  and  resuiTection  of  the  Son  of  God  in  vain  ;  then  is  it 
but  a  fable,  that  Christ  is  the  Saviour  of  the  world :  then  is  God 
# 


COMMENTARY    ON    GALATIANS.  103 

found  a  liar,  because  he  hath  not  performed  that  he  promised.  Ouf 
stoutness  therefore  in  this  matter  is  godly  and  holy-  For  by  it  we 
seek  to  preserve  our  liberty  which  we  have  in  Christ  Jesus,  and 
thereby  to  retain  the  truth  of  the  Gospel :  which  if  we  lose,  then  do 
we  also  lose  God,  Christ,  all  the  promises,  faith,  righteousness,  and 
everlasting  life. 

But  here  will  some  man  say,  The  law  is  divine  and  holy.  Let 
the  law  have  his  glory ;  but  yet  no  law,  be  it  never  so  divine  and 
holy,  ought  to  teach  me  that  I  am  justified,  and  shall  live  through  it 
I  grant,  it  may  teach  me  that  I  ought  to  love  God  and  my  neigh- 
bours ;  also  to  live  in  chastity,  soberness,  patience,  &c. ;  but  it  ought 
not  to  show  me  how  I  should  be  delivered  from  sin,  the  devil,  death, 
and  helL  Here  I  must  take  counsel  of  the  Gospel,  I  must  hearken 
to  the  Gospel,  which  teacheth  me,  not  what  I  ought  to  do  (for 
that  is  the  proper  office  of  the  law),  but  what  Jesus  Christ  the  Son 
of  God  hath  done  for  me  :  to  wit,  that  he  suffered  and  died  to 
deliver  me  from  sin  and  death.  The  Gospel  willeth  me  to  receive 
this,  and  to  believe  it.  And  this  is  the  truth  of  the  Gospel.  It  is 
also  the  principal  article  of  all  Christian  doctrine,  wherein  the 
knowledge  of  all  godliness  consisteth.  Most  necessary  it  is  there- 
fore, that  we  should  know  this  article  well,  teach  it  unto  others,  and 
beat  it  into  their  heads  continually.  For  as  it  is  very  tender,  so  it  is 
soon  hurt.  This  Paul  had  well  tried,  and  of  this  have  all  the  godly 
also  good  experience- 
To  conclude,  Paul  would  not  circumcise  Titus,  and,  as  he 
saith,  for  no  other  cause,  but  for  that  certain  false  brethren  were 
crept  in,  to  espy  out  their  liberty,  and  would  have  constrained 
Paul  to  circumcise  Titus.  Paul  seeing  this  constraint  and  neces- 
sity, would  give  no  place,  no,  not  for  one  hour,  but  strongly 
resisted  them,  and  therefore  he  saith,  "Neither  Titus  which  wag 
with  me,  being  a  Gentile,  was  compelled  to  be  circumcised." 
(Gal.  ii.  3.)  If  they  had  required  this  in  the  way  of  brotherly 
charity,  dov.btless  he  would  not  have  denied  it.  But  seeing  they 
would  have  done  it  as  a  necessary  thing,  and  that  by  compulsion,  to 
the  evil  example  of  others,  to  the  overthrowing  of  the  Gospel,  and  to 
bring  men's  consciences  into  bondage,  therefore  he  set  himself 
mightily  against  them,  and  prevailed  so,  that  Titus  was  not  circum- 
cised. 

It  may  seem  but  a  small  matter  to  be  circumcised,  or  not  cir- 
cumcised. But  when  a  man  hath  an  affiance  in  keeping  of  it,  or 
else  is  in  fear  for  not  keeping  of  it,  here  God  is  denied,  Christ  is 
rejected,  the  grace  and  all  the  promises  of  God  are  refused.     But 


104  COMMENTARY    ON    GALATIANS. 

if  circumcision  be  kept  without  this  addition,  there  is  no  danger. 
If  the  Pope  would  in  this  sort  require  of  us  the  keeping  of  his  tra- 
ditions, as  bare  ceremonies,  it  should  not  be  so  grievous  unto  us,  to 
keep  them  ;  but  to  bind  men's  consciences  to  these  ceremonies^ 
and  to  make  of  them  an  high  and  acceptal)le  service  unto  God,  yea, 
and  moreover  to  add,  that  hfe  and  salvation,  or  death  and  damna- 
tion, consisteth  in  the  observation  hereof,  is  a  devilish  supersti- 
tion, and  full  of  blasphemy.  Whoso  will  not  cry  against  this, 
accursed  be  he. 

Verse  6,  7.     And  of   them  which  seemed  to  he  great,  I  was 
not  taught :  (what  they  were  in  times  past,  it  is  no  matter ' 
to  me,)  <^c. 

This  is  a  vehement  and  stout  confutation.  For  he  giveth  not 
to  the  true  Apostles  themselves  any  glorious  title  ;  but,  as  it  were 
abasing  their  dignit}'',  he  saith,  "  Which  seemed  to  be  great ;" 
that  is,  which  were  in  authority,  upon  whom  the  determination 
of  all  matters  depended.  Notwithstanding,  the  authority  of 
the  Apostles  was  indeed  very  great  in  all  the  churches.  And 
Paul  also  did  not  seek  any  whit  to  diminish  their  authority ;  but 
he  thus  contemptuously  answereth  the  false  apostles,  which  set 
the  authority  and  dignity  of  the  Apostles  against  Paul  in  all 
the  churches,  that  thereby  they  might  weaken  his  authority,  and 
bring  his  whole  ministry  into  contempt.  This  Paul  might  not 
suffer.  To  the  end,  therefore,  that  the  truth  of  the  Gospel,  and 
liberty  of  conscience  in  Christ,  might  continue  among  the  Gala- 
tians,  and  in  all  the  churches  of  the  Gentiles,  he  answereth  stoutly 
to  the  false  apostles,  that  he  passed  not  how  great  the  Apostlc3 
were,  or  what  they  had  been  in  times  past ;  and  whereas  they 
alleged  the  authority  of  the  name  of  the  Apostles  against  him,  it 
touched  him  nothing  at  all.  He  confesseth  that  the  Apostles  are  in- 
deed somewhat,  and  their  authority  is  to  be  reverenced.  Notwith- 
standing, his  Gospel  and  ministry  ought  not  to  be  overthrown  for  the 
name  or  title  of  any,  whatsoever  he  be,  an  Apostle,  or  an  angel 
from  heaven. 

And  this  was  one  of  the  greatest  arguments  that  the  false 
apostles  used  against  Paul.  The  Apostles,  said  they,  were  fami- 
liarly conversant  with  Christ  for  the  space  of  three  years.  They 
heard  and  saw  all  his  preachings  and  miracles.  Moreover,  they 
themselves  preached  and  wrought  miracles  whilst  Christ  was  yet 
hving  in  the  world,  whom  Paul  never  saw  in  the  flesh ;  and  as 
touching  his  conversion,  was  long  after  the  glorification  of  Christ. 


COMMENTARY    ON    GALATIANS.  105 

Wherefore  they  should  now  consider  which  of  these  they  ought 
more  to  beheve :  Paul,  which  was  but  one  and  alone,  and  also 
but  a  disciple,  yea,  and  one  of  the  last  of  all ;  or  the  chiefest 
and  most  excellent  Apostles,  which,  long  before  Paul,  were  sent 
and  confirmed  by  Christ  himself.  To  this  Paul  answereth.  What 
of  all  this  1  This  argument  concludeth  nothing.  Let  the  Apostles 
be  never  so  great,  yea,  let  them  be  angels  from  heaven,  it  is  no 
matter  to  me.  The  controversy  is  not  here  concerning  the  ex- 
cellency of  the  Apostles,  but  concerning  the  word  of  God,  and 
the  truth  of  the  Gospel.  This  ought  to  be  kept  pure  and  uncor- 
rupt ;  this  ought  to  be  preferred  above  all  things.  Therefore, 
how  great  Peter  and  the  other  Apostles  have  been,  what  great 
miracles  they  have  wrought,  it  is  no  matter  to  me.  This  is  it 
that  I  only  seek,  even  that  the  truth  of  the  Gospel  may  continue 
among  you.  This  seemeth  to  be  but  a  slender  answer  of  Paul, 
when  of  purpose  he  so  condemneth  the  authority  of  the  Apostles, 
which  the  false  apostles  alleged  against  him,  and  giveth  no  other 
solution  to  their  mighty  argument  than  this.  It  is  no  matter  to  me. 
Notwithstanding,  he  addeth  a  reason  of  the  confutation  : 

Verse  6.     God  accepteth  no  marCs  person. 

This  place  he  allegeth  out  of  Moses,  who  useth  the  same,  not 
once  but  many  times.  "  Thou  shalt  not  accept  in  judgment  the 
person  of  the  rich  man  or  of  the  poor."  (Levit.  xix.  15.)  And 
this  is  a  principle  of  divinity  :  "  God  is  no  accepter  of  persons.'' 
(2  Cor.  xix.  7  ;  Rom.  ii.  11  ;  Acts  x.  34  ;  Eph.  vi.  9  ;  Col.  iii. 
25.)  With  the  which  saying  he  stopped  the  mouths  of  the  false 
apostles.  As  though  he  would  say,  Ye  set  those  against  me 
which  seem  to  be  somewhat;  but  God  careth  not  for  such  out- 
ward things.  He  regardeth  not  the  office  of  apostleship.  It  is 
not  the  dignity  or  authority  of  men  that  he  looketh  upon.  And 
in  token  hereof,  he  suffered  Judas,  one  of  the  chiefest  Apostles, 
and  Saul,  one  of  the  greatest  kings,  yea,  and  the  first  of  all,  tdf 
fall  away  and  to  be  damned.  Ishmael  also  and  Esau  he  refused, 
'being  both  first-born.  So  shall  you  find  throughout  all  the 
whole  Scripture,  that  God  oftentimes  rejected  those  which  in 
outward  show  were  very  good  and  holy  men.  And  in  these 
examples  God  seemeth  sometimes  to  be  cruel :  but  it  was  most 
necessary  that  such  fearful  examples  should  be  shown,  and  also 
be  written.  For  this  vice  is  naturally  grafted  in  us,  that  we 
highly  esteem  the  persons  and  outward  appearance  of  men,  and 
more  regard  the.  sanie  than  the  word  of  God.     Contrariwise,  God 

14 


106  COMMENTARY   ON    GALATIANS. 

will  have  to  fix  our  eyes,  and  to  rest  wholly  upon  the  word  itself; 
he  will  not  have  us  to  reverence  and  adore  the  apostleship  in  the  per- 
sons of  Peter  and  Paul,  but  Christ  speaking  in  them,  and  the  word 
which  they  bring  and  preach  unto  us. 

This  the  natural  man  cannot  see;  but  the  spiritual  man  only 
disccrneth  the  person  from  the  word,  the  veil  of  God  from  God 
himself.  Now  this  veil  of  God  is  every  creature.  Moreover, 
God  here  in  this  life  dealeth  not  with  us  face  to  face,  but  covered 
and  shadowed  from  us  ;  that  is,  as  Paul  saith  in  another  place, 
"  We  see  now  as  it  were  through  a  glass  darkly  ;  but  then  we 
shall  see  face  to  face."  (1  Cor.  xiii.  12.)  Therefore  we  cannot 
be  without  veils  in  this  life.  But  here  wisdom  is  required,  which 
can  discern  the  veil  from  God  himself ;  and  this  wisdom  the  world 
hath  not.  The  covetous  man,  hearing  "  that  man  hveth  not  by 
bread  alone,  but  by  every  word  that  proceedeth  out  of  the  mouth  of 
God "  (Deut  viii.  10  ;  Matt.  iv.  4),  eateth  the  bread,  but  he  seeth 
not  God  in  the  bread  ;  for  he  beholdeth  the  veil  only  and  outward 
show.  So  he  doth  with  gold  and  other  creatures,  trusting  to  them 
so  long  as  he  hath  them  ;  but  when  they  leave  him,  he  despaireth. 
And  thus  he  honoureth  not  the  Creator,  but  the  creatures  ;  not  God, 
but  his  own  belly. 

This  I  speak,  lest  any  man  should  think  that  Paul  utterly  con- 
demneth  these  outward  veils  or  persons.  For  he  saith  not,  that 
there  ought  to  be  no  person,  but  that  there  is  no  respect  of 
persons  with  God.  There  must  be  persons  and  outward  veils ; 
God  hath  given  them,  and  they  are  his  good  creatures  ;  but  we 
must  not  trust  in  them.  All  the  matter  is  in  the  right  using  of 
things,  and  not  in  the  things  themselves,  as  before  I  have  said. 
There  is  no  fault  in  circumcision  or  uncircumcision,  ("  for  circum- 
cision is  nothing,  and  uncircumcision  is  nothing,")  but  in  the  use 
thereof  To  put  righteousness  in  the  one,  and  umightcousness 
in  the  other,  that  use  is  damnable,  and  ought  to  be  taken  away ; 
which  being  removed,  circumcision  and  uncircumcision  are  things 
tolerable. 

So  the  prince,  the  magistrate,  the  preacher,  the  schoolmaster, 
the  scholar,  the  father,  the  mother,  the  children,  the  master,  the 
servant,  are  persons  and  outward  veils,  which  God  will  have  us 
to  acknowledge,  love,  and  reverence  as  his  creatures,  which  also 
must  needs  be  had  in  this  life;  but  he  will  not  have  us  so  to 
reverence  them,  or  trust  unto  them,  that  we  forget  him.  And  to 
the  end  that  \\^e  should  not  too  much  magnify  the  outward  per- 
sons, or  put  any  trust  in  them,  God  leaveth  in  them  offences  and 


COMMENTARY    ON    GALATIANS.  107 

sins,  yea,  great  and  foul  sins,  to  teach  us  what  difference  there  is 
between  the  person  and  God  himself.  David,  that  good  king, 
because  he  should  not  seem  to  be  a  person  upon  whom  men  should* 
trust,  fell  into  horrible  sins,  adultery  and  murder.  Peter,  that  • 
excellent  Apostle,  denied  Christ.  These,  and  such-like  examples,  * 
whereof  the  Scripture  is  full,  ought  to  warn  us,  that  we  repose  not 
our  trust  in  the  person  and  outward  veil,  nor  think  that  when  we 
have  the  outward  shows  and  shadows,  we  have  all  things ;  as  it  is 
in  Popery,  where  they  judge  all  things  according  to  the  outward 
veil,  and  therefore  all  Popery  is  nothing  else  but  a  mere  respecting 
of  persons  and  outward  shows.  God  hath  given  his  creatures  to  our 
use,  and  to  do  us  service,  and  not  as  idols,  that  we  should  do  service 
unto  them.  Let  us  then  use  bread,  wine,  apparel,  possessions,  gold, 
silver,  and  all  other  creatures ;  but  let  us  not  trust  or  glory  in  them : 
for  we  must  trust  and  glory  in  God  alone.  He  only  is  to  be  loved, 
he  only  is  to  be  feared  and  honoured. 

Paul  calleth  here  the  apostleship,  or  office  of  the  Apostles 
(which  wrought  many  and  great  miracles,  taught  and  converted 
many  to  the  faith,  and  were  also  familiar  with  Christ),  the  person 
of  man. 

Briefly,  this  word,  person,  comprehendeth  the  whole  outward 
conversation  of  the  Apostles,  which  was  holy,  and  their  authority, 
which  was  great.  Notwithstanding,  saith  he,  God  esteemeth  not 
these  things  ;  not  that  he  esteemeth  them  not  at  all,  but  in  the 
matter  of  justification  he  regardeth  them  not,  be  they  never  so 
great  and  so  glorious.  For  we  must  dihgently  mark  this  distinc- 
tion, that  in  matters  of  divinity  we  must  speak  far  otherwise  than 
in  matters  of  policy.  In  matters  of  policy,  as  I  have  said,  God 
will  have  us  to  honour  and  reverence  these  outward  veils  or  per- 
sons as  his  instruments  by  whom  he  governeth  and  preserveth 
the  world.  But  when  the  question  is  as  touching  religion,  con- 
science, the  fear  of  God,  faith,  and  the  service  of  God,  we  must 
not  fear  these  outward  persons,  we  must  put  no  trust  in  them, 
look  for  no  comfort  from  them,  or  hope  deliverance  by  them, 
either  corporally  or  spiritually.  For  this  cause  God  will  have 
no  respect  of  persons  in  judgment :  for  judgment  is  a  divine 
thing.  Wherefore  I  ought  neither  to  fear  the  judge,  nor  trust  in 
the  judge :  but  my  fear  and  trust  ought  to  be  in  God  alone,  who 
is  the  true  judge.  The  civil  judge  or  magistrate  I  ought  indeed 
to  reverence  for  God's  cause  (Deut.  i.),  whose  minister  he  is; 
but  my  conscience  may  not  stay  or  trust  upon  his  justice  and 


108  COMMENTARY   ON   GALATIANS. 

equity,    or    be    feared    through  his  unjust  deahng    or    tyranny, 
whereby  I  might  fall  into  any  offence  against  God  in  lying,  in 
•bearing  false  witness,  in  denying  the  truth,  <fcc.     Otherwise,  1  will 
*  reverence  and  honour  the  magistrate  with  all  my  heart. 

So  I  would  also  honour  the  Pope,  and  love  his  person,  if  he 
would  leave  my  conscience  free,  and  not  compel  me  to  sin  against 
God.  But  he  will  so  be  feared  and  adored,  as  cannot  be  done 
without  offence  to  the  majesty  of  God.  Here,  since  we  must 
needs  lose  the  one,  let  us  lose  the  person,  and  stick  to  God.  We 
could  not  be  content  to  suffer  the  dominion  of  the  Pope ;  but  be- 
cause he  abuseth  the  same  so  tyrannously  against  us,  and  would 
compel  us  to  deny  and  blaspheme  God,  and  him  only  to  acknow- 
ledge as  our  lord  and  master,  clogging  our  consciences,  and  spoil- 
ing us  of  the  fear  and  trust  which  we  should  have  in  God  ;  there- 
fore we  are  compelled  by  the  commandment  of  God  to  resist  the 
Pope  ;  for  it  is  written,  that  "  we  must  rather  obey  God  than 
men."  (Acts  iv.  19.)  Therefore,  without  offence  of  conscience, 
which  is  our  singular  comfort,  we  contemn  the  authority  of  the 
Pope. 

There  is  a  certain  vehemency,  therefore,  to  be  noted  in  this 
word  ( God).  For  in  the  cause  of  religion  and  the  word  of  God, 
there  must  be  no  respect  of  persons.  But  in  matters  of  policy 
we  must  have  regard  to  the  person  ;  for,  otherwise  there  must  needs 
follow  a  contempt  of  all  reverence  and  order.  In  this  world  God 
will  have  an  order,  a  reverence,  and  a  difference  of  persons.  For 
else  the  child,  the  servant,  the  subject,  would  say,  I  am  a  Christian 
as  well  as  my  father,  my  schoolmaster,  my  master,  my  prince,  why 
then  should  I  reverence  him  ?  Before  God,  then,  there  is  no  respect 
of  persons,  neither  of  Grecian  nor  of  Jew,  but  all  are  one  in  C  hrist ; 
although  not  so  before  the  world. 

Thus  Paul  confuteth  the  argument  of  the  false  apostles  as 
touching  the  authority  of  the  Apostles,  and  saith,  that  it  is  nothing 
to  the  purpose.  For  the  question  is  not  here  concerning  the 
respect  of  persons,  but  there  is  a  far  weightier  matter  in  hand, 
that  is  to  say,  a  divine  matter  concerning  God  and  his  word,  and 
whether  this  word  ought  to  be  preferred  before  the  apostleship, 
or  no.  Whereunto  Paul  answereth,  so  that  the  truth  of  the 
Gospel  may  continue,  so  that  the  word  of  God,  and  the  righteous- 
ness of  faith,  may  be  kept  pure  and  imcorrupt,  let  the  apostleship 
go,  let  an  angel  from  heaven,  let  Peter,  let  Paul,  all  together 
perish. 


COMMENTARY   ON   GALATIANS.  109 

Verse  6.  Nevertheless,  they  that  seemed  to  he  the  chief  did 
communicate  nothing  with  me. 
As  though  he  would  say,  I  did  not  so  confer  with  the  Apostles 
that  they  taught  me  anything;  for  what  should  they  teach  me 
since  Christ,  by  his  revelation,  had  before  sufficiently  taught  me 
all  things  ?  And  moreover,  since  I  have  now  preached  the  Gos- 
pel the  space  of  eighteen  years  among  the  Gentiles,  and  Christ 
hath  wrought  so  many  miracles  by  me,  whereby  he  hath  con- 
firmed my  doctrine  ;  wherefore  it  was  but  a  conference,  and  no 
disputation.  Wherein  I  learned  nothing,  neither  did  I  recant, 
nor  yet  defend  my  cause,  but  only  declared  what  things  I  had 
done,  to  wit,  that  I  had  preached  to  the  Gentiles  faith  only  in 
Christ,  without  the  law,  and  that  by  this  preaching  of  faith  the 
Holy  Ghost  came  down  upon  the  Gentiles,  which  immediately 
spake  with  divers  tongues.  Which  thing  when  the  Apostles  heard, 
they  witnessed  that  1  had  heard  the  truth  :  wherefore  the  false  apos- 
tles do  me  great  wrong,  which  pervert  and  turn  all  these  things  clean 
contrary. 

Now,  if  Paul  would  give  no  place  to  the  false  apostles,  which 
set  the  authority  of  the  true  Apostles  against  him,  much  less 
ought  we  to  give  place  to  our  adversaries,  which  have  nothing 
else  to  brag  of  but  the  authority  of  their  idol  the  Pope.  I  know 
that  the  godly  ought  to  be  humble,  but  against  the  Pope  I  will 
and  I  ought  to  be  proud  with  an  holy  pride,  and  say.  Thou  Pope, 
I  will  not  be  subject  unto  thee:  I  will  not  take  thee  for  my 
master,  for  I  am  sure  that  my  doctrine  is  true  and  godly.  But 
the  Pope  will  not  hear  this  doctrine  :  nay,  he  would  force  us  to 
obey  his  laws  and  his  decrees  ;  and  if  we  will  not,  he  will  by  and 
by  excommunicate,  curse,  and  condemn  us  as  heretics.  Such  pride 
therefore  against  the  Pope  is  most  necessary.  •  And  if  we  should 
not  be  thus  stout  and  proud,  and  in  the  Holy  Ghost  utterly  con- 
demn both  him  with  all  his  doctrine,  and  the  devil,  the  father  of 
lies,  speaking  in  him,  we  should  never  be  able  to  defend  this 
article  of  the  righteousness  of  faith.  We  do  not  then  contemn 
the  authority  of  the  Pope  because  we  would  bear  rule  over  him, 
neither  would  we  go  about  to  exalt  ourselves  above  all  sovereign 
power,  since  it  is  evident  that  we  teach  all  men  to  humble  and  sub- 
mit themselves  to  the  higher  powers,  ordained  of  God  ;  but  this  is  it 
that  we  only  seek,  that  the  glory  of  God  may  be  maintained,  and 
the  righteousness  of  faith  may  be  kept  pure  and  sound. 

Wherefore,  if  the  Pope  will  grant  unto  us,  that  God  alone  by 


110  COMMENTARY   ON    GALATIANS. 

his  mere  grace  through  Christ  doth  justify  sinners,  we  will  not 
only  carry  him  in  our  hands,  but  will  also  kiss  his  feet.  But 
since  we  cannot  obtain  this,  we  again  in  God  are  proud  against 
him  above  measure,  and  will  give  no  place,  no,  not  one  hair's 
breadth,  to  all  the  angels  in  heaven,  not  to  Peter,  not  to  Paul,  not 
to  an  hundred  emperors,  nor  to  a  thousand  popes,  nor  to  the 
whole  world.  But  be  it  far  from  us  that  we  should  here  humble 
ourselves,  since  they  would  take  from  us  our  glory,  even  God  him- 
self, that  hath  created  us,  and  given  us  all  things,  and  Jesus 
Christ  who  hath  redeemed  us  with  his  blood.  Let  this  be  then 
the  conclusion  of  all  together,  that  we  will  suffer  our  goods  to  be 
taken  away,  our  name,  our  life,  and  all  that  we  have  ;  but  the  Gos- 
pel, our  faith,  Jesus  Christ,  we  will  never  suffer  to  be  wrested  from 
us.  And  cursed  be  that  humility  which  here  abaseth  and  submit- 
teth  itself ;  nay,  rather,  let  every  Christian  man  here  be  proud  and 
spare  not,  except  he  will  deny  Christ. 

Wherefore,  God  assisting  me,  my  forehead  shall  be  more  hard 
than  all  men's  foreheads.  Here  I  take  upon  me  this  title,  accord- 
ing to  the  proverb,  Ccdo  nnlli,  I  give  place  to  none.  Yea,  I  am 
glad,  even  with  all  my  heart,  in  this  point  to  seem  rebellious  and 
obstinate.  And  here  I  confess  that  I  am,  and  ever  will  be,  stout 
and  stern,  and  will  not  one  inch  give  place  to  any  creatvire. 
Charity  giveth  place,  "  for  it  suffereth  all  things,  believeth  all 
things,  hopeth  all  things,  endureth  all  things"  (1  Cor.  xiii.  7); 
but  faith  giveth  no  place,  yea,  it  can  suffer  nothing,  according  to 
this  ancient  verse:  Non  patitur  ludum,  fama,  fides,  oculus ;  that 
is,  man's  good  name,  his  faith,  and  his  eye,  will  not  be  dallied 
withal.  Wherefore,  a  Christian,  as  touching  his  faith,  can  never 
be  too  proud  nor  too  stout,  neither  must  he  relent  or  give  place, 
no,  not  the  breadth  of  one  hair ;  for  faith  maketh  a  man  liere 
like  unto  God ;  but  God  suffereth  nothing,  he  giveth  place  to 
none,  for  he  is  immutable  ;  so  is  faith  imnuitable,  and  therefore 
may  suffer  nothing,  give  place  to  no  man.  But  as  touching  charity, 
let,  a  Christian  man  yield  and  suffer  all  things,  for  therein  he  is  but 
a  man. 

Verse  7,  8.  But  contrariwise^  when  they  saw  that  the  Gospel  over 
iincircumcision  was  committed  unto  me,  as  the  Gospel  over  cir- 
cumcision was  unto  Peter  {for  He  that  was  tnighty  by  Peter  in 
the  apostleship  over  the  circumcision,  icas  also  mighty  by  me 
towards  the  Gentiles). 

With  these  words  Paul    mightily  confuteth  the    false    apostles, 


COMMENTARY    ON    GALATIANS.  Ill 

for  here  he  challengeth  to  himself  the  same  authority  which  the 
false  apostles  attributed  to  the  true  Apostles ;  and  he  useth  here 
a  figure  which  is  called  an  inversion,  returning  their  argument 
against  themselves.  The  false  apostles,  saith  he,  do  allege  against 
me  the  authority  of  the  great  Apostles,  to  maintain  their  cause; 
but  I,  contrariwise,  do  allege  the  same  against  them  for  my  de- 
fence, for  the  Apostles  are  on  my  side.  Wherefore,  O  my  Gala- 
tians,  believe  not  these  counterfeit  apostles,  which  brag  so  much 
of  the  authority  of  the  Apostles  against  me.  For  the  Apostles, 
when  they  saw  the  Gospel  over  the  uncircumcision  to  be  com- 
mitted to  me,  and  knew  of  the  grace  that  to  me  was  given,  gave 
to  me  and  Barnabas  the  right  hand  of  fellowship,  approving  my 
ministry,  and  giving  thanks  unto  God  for  the  gifts  which  I  had 
received.  Thus  he  returned  the  argument  of  the  false  apostles 
upon  themselves.  And  in  these  words  there  is  an  ardent  vehe- 
mency,  and  more  contained  in  matter,  than  in  words  is  able  to  be 
expressed. 

What  meaneth  Paul  when  he  saith,  that  the  Gospel  over  the 
uncircumcision  was  committed  unto  him,  and  over  the  circum- 
sision  unto  Peter,  when,  notwithstanding,  Paul  almost  everywhere 
preached  to  the  Jews  in  their  synagogues,  and  Peter  likewise  to 
the  Gentiles  ?  There  are  examples  and  testimonies  of  both  in 
the  Acts.  Peter  converted  the  centurion,  with  his  family,  which 
was  a  Gentile.  (Acts  x.  3.)  He  wrote  also  to  the  Gentiles,  as 
his  first  Epistle  testifieth.  Paul  preaching  Christ  among  the 
Gentiles,  entereth  notwithstanding  into  the  synagogues  of  the 
Jews  and  there  preacheth  the  gospel.  (Acts  ix.  3.)  And  our 
Saviour  Christ,  in  Matthew  and  Mark,  commanded  his  Apostles 
to  go  throughout  the  whole  world,  and  preach  the  Gospel  to  every 
creature.  (Matt,  xxviii.  10  ;  Matt.  xvi.  15.)  Paul  likewise  saith, 
"  The  Gospel  is  preached  to  every  creature  which  is  under 
heaven."  (Col.  i.  13.)  Why  then  doth  he  call  himself  the  Apostle 
of  the  Gentiles,  and  Peter,  with  the  other,  the  Apostles  of  the  cir- 
cumcision ? 

Paul  hath  respect  unto  this,  that  the  other  Apostles  remained 
specially  in  Jerusalem,  until  God  called  them  unto  other  places. 
Thus  stood  the  matter  then  for  the  time,  that  while  the  political 
state  of  the  Jews  continued,  the  Apostles  still  remained  in  Judea  : 
but  when  the  destruction  of  Jerusalem  approached,  they  were  dis- 
persed throughout  the  whole  world.  But  Paul,  as  it  is  written  in 
the  Acts  (chap.  xiii.  2),  by  a  singular  vocation,  was  chosen  to  be 
the  Apostle  of  the  Gentiles,  and  being  sent  out  of  Judea,  he  tra- 


112  COMMENTARY    ON   GALATIANS. 

veiled  through  the  countries  of  the  Gentiles-  Now  were  the  Jews 
dispersed  almost  throughout  the  whole  world,  and  dwelt  here  and 
there  in  cities  and  other  places  among  the  Gentiles.  Paul  coming 
thither  was  wont  to  go  into  the  synagogues  of  the  Jews  (Acts  ix. 
10),  and  by  this  occasion  he  first  brought  unto  them,  as  the  children 
of  the  kingdom,  these  glad  tidings,  that  the  promises  made  unto  the 
fathers  were  accomplished  by  Jesus  Christ.  When  they  would  not 
hear  this,  he  turned  to  the  Gentiles,  as  Luke  witnesseth  (Acts  xiii.), 
where  he  bringeth  in  Paul  thus  boldly  speaking  against  the  Jews  ; 
"  It  was  necessary  that  we  should  first  preach  the  word  of  God  unto 
you  ;  but  seeing  ye  reject  it,  and  judge  yourselves  unworthy  of  ever- 
lasting life,  lo !  we  turn  to  the  Gentiles."  And  in  the  Acts  (chap, 
xxviii.  28),  "Be  it  known,  therefore,  unto  you,  that  this  salvation 
of  God  is  sent  uuto  the  Gentiles,  and  they  shall  hear  it." 
Wherefore  Paul  was  sent  specially  unto  the  Gentiles.  But  be- 
cause he  was  a  debtor  vmto  all,  and  became  all  things  unto  all 
men,  therefore,  occasion  being  offered,  he  went  into  the  synagogues 
of  the  Jews,  where,  not  only  the  Jews  but  also  the  Gentiles,  heard 
him  preaching  Christ.  Otherwise,  he  preached  publicly  in  the  mar- 
ket-place, in  houses,  and  by  the  rivers'  sides.  He  was  specially  then 
the  Apostle  of  the  Gentiles,  as  Peter  was  of  the  Jews  ;  who,  not- 
withstanding, preached  Christ  to  the  Gentiles  also  when  occasion 
was  offered. 

And  here  he  calleth  uncircumcision  the  Gentiles,  and  circumcision 
the  Jews,  by  a  figure  named  synecdoche,  which,  under  a  part,  com- 
prehendeth  the  whole ;  which  figure  is  commonly  used  in  the  Scrip- 
ture :  the  Gospel  then  over  uncircumcision,  is  that  Avhich  is  ap- 
pointed to  be  sent  unto  the  Gentiles.  This  Gospel,  saith  he,  was 
committed  unto  him,  as  the  Gospel  over  circumcision  was  unto 
Peter  :  for  as  Peter  preached  the  Gospel  among  the  Jews,  so  did  he 
among  the  Gentiles. 

This  he  often  repeateth,  that  Peter,  James,  and  John,  which 
seemed  to  be  the  pillars  of  the  churcli,  taught  him  nothing,  nor  com- 
mitted unto  him  the  office  of  preaching  the  Gospel,  as  having  au- 
thority and  rule  over  him.  But  they  themselves,  saith  he,  did  see 
that  the  Gospel  was  committed  imto  me,  but  not  by  Peter  ;  for  as  I 
did  not  receive  or  earn  any  Gospel  of  man,  so  did  I  receive  no  com- 
mandment by  man  to  preach  the  same,  but  both  the  knowledge  and 
the  commandment  to  preach  it  among  the  Gentiles,  I  received  im- 
mediately from  God ;  like  as  the  charge  was  given  of  God  unto 
Peter  to  preach  the  same  among  the  Jews. 

This  place  witnesseth  very  plainly  that  the  Apostles  had  like 


COMMENTARY    ON    GALATIANS.  113 

calling,  like  charge,  and  all  one  Gospel.  Peter  preached  no  other 
Gospel  than  the  rest  of  the  Apostles  did,  neither  did  he  appoint  to 
others  their  charge  and  office  ;  but  there  was  an  equality  among 
them  all,  for  they  were  all  taught  of  God,  that  is,  both  their  vocation 
and  charge  was  wholly  and  immediately  from  God.  There  was 
none,  therefore,  greater  than  other,  none  that  had  any  prerogative 
above  other.  And  therefore,  when  the  Pope  vaunteth  that  Peter 
was  the  chief  of  the  Apostles,  that  thereby  he  might  confirm  and 
establish  his  usurped  primacy,  it  is  an  impudent  lie. 

Vei-se  8.     For  He  that  was  mighty  hy  Peter. 

This  is  a  confutation  of  another  argument  of  the  false  apostles. 
Why  do  the  false  apostles  boast,  saith  he,  that  the  Gospel  of 
Peter  was  mighty,  that  he  converted  many,  that  he  wrought  many 
and  great  miracles,  raised  up  the  dead,  and  with  his  shadow  healed 
the  sick?  (Acts  v.  15.)  I  grant  all  these  things  to  be  true;  but 
Peter  received  this  power'  from  Heaven.  God  gave  a  virtue  to 
his  word,  so  that  many  did  believe  him,  and  great  miracles  were 
wrought  by  him.  The  same  power  had  I  also ;  which  I  received 
not  of  Peter,  but  the  same  God  cuid  the  same  Spirit  which  was 
mighty  in  Peter,  was  mighty  to  me  also.  I  had  the  same  grace : 
I  taught  many ;  I  wrought  many  miracles,  and  through  my  shadow 
also  I  healed  the  sick.  And  this  Luke  testifieth  in  these  words : 
^'And  God  wrought  no  small  miracles  by  the  hands  of  Paul,  so 
that  from  his  body  were  brought  napkins  and  handkerchiefs,  and 
the  diseases  departed  from  them,  and  the  evil  spirits  went  out  of 
them."  (Acts  xix.  11,  12.)  Read  more  hereof  in  Acts  xiii.  xvi. 
XX.  xxviij. 

To  conclude :  Paul  will  be  counted  in  no  point  inferior  to  the 
rest  of  the  Apostles  ;  and  herein  he  glorieth  with  a  godly  and 
a  holy  pride.  Necessity  constrained  him  stoutly  to  withstand 
Peter;  and  the  burning  zeal  he  had  for  the  glory  of  God  moved 
him  so  to  do.  Certain  profane  spirits,  as  Julianus  and  Porphyrins, 
not  considering  this,  thought  it  to  be  but  a  carnal  pride  that 
caused  Paul  thus  to  do ;  such  as  at  this  day  we  see  in  the  Pope 
and  his  generation.  But  Paul  had  not  here  his  own  business  in 
hand,  but  a  matter  of  faith.  Now,  as  concerning  faith  we  ought 
to  be  invincible,  and  more  hard,  if  it  might  be,  than  the  adamant 
stone ;  but,  as  touching  charity,  we  ought  to  be  soft,  and  more 
flexible  than  the  reed  or  leaf  that  is  shaken  with  the  wind,  and 
ready  to  yield  to  every  thing ;  therefore,  the  controversy  was  not 
here  touching  the  glory  of  Paul,  but  the  glory  of  God,  the  word 

15 


114  COMMENTARY   ON   GALATIAKS. 

of  God,  the  true  worship  of  God,  true  religion,  and  the  righteous- 
ness of  faith,  to  the  end  that  these  things  might  still  remain  pure 
and  uncorrupt. 

Verse  9.    And  when  James,  and  Cephas,  and  John,  knew  of  the 
grace  that  was  given  unto  me,  tvhich  are  counted  to  be  pillars, 
they  gave  to  me,  and  to  Barnabas,  the  right  hands  of  fellow- 
ship, that  we  should  preach  unto  the  Gentiles,  and  they  unto 
the  circumcision. 
That  is  to  say,  when  they  heard  that  I  had  received  my  calling 
and   charge   from  God  to  preach  the  Gospel  among  the  Gentiles, 
and  that  God  had  wrought  so  many  miracles  by  me  ;  moreover, 
that  so  great  a  number  of  the  Gentiles  were  come  to  the  knowledge 
of  Christ  through  my  ministry,  and  that  the  Gentiles  had  received 
the  Holy  Ghost,  without  the  law  and  circumcision,  by  the  only 
preaching  of  faith — they  glorified  God  for  this  grace  which  was 
given  unto  me. 

He  calleth  grace,  here,  Avhatsoever  he  had  received  of  God :  to 
wit,  that  of  a  persecutor  and  waster  of  the  church  he  was  made 
an  Apostle,  was  taught  by  Jesus  Christ,  and  enriched  with  spi- 
ritual gifts.  And  herewithal  he  showeth,  that  Peter  gave  testi- 
mony unto  him  that  he  was  a  true  Apostle,  sent  and  taught  not  by 
himself,  nor  by  the  other  Apostles,  but  by  God  alone,  and  not  only 
acknowledged  the  ministry  and  authority  of  Paul,  and  the  gifts 
of  the  Spirit  which  were  in  him,  as  heavenly  things,  but  also  ap- 
proved and  confirmed  the  same,  and  yet  not  as  a  superior  and  ruler, 
but  as  a  brother  and  witness.  James  and  John  did  likewise  the 
game.  Wherefore  he  concludeth,  that  they  which  are  esteemed  for 
the  chief  pillars  among  the  Apostles  are  wholly  with  him,  and  not 
against  him. 

Verse  9.  The  right  hands  of  fellowship. 
As  if  they  should  have  said,  We,  O  Paul,  in  preaching  the  Gos- 
pel, do  agree  with  thee  in  all  things  ;  therefore,  in  doctrine  we  are 
companions,  and  have  fellowship  together  therein  :  that  is  to  say, 
we  have  all  one  doctrine,  for  we  preach  one  Gospel,  one  baptism, 
one  Christ,  and  one  faith.  Wherefore  we  can  teach  or  enjoin 
thee  nothing,  since  there  is  one  mutual  consent  betwixt  us  in  all 
things.  For  we  do  not  teach  any  other  or  more  excellent  things 
than  thou  dost :  but  the  same  gifts  which  wc  have,  we  see  to  be  in 
thee  also,  saving  that  to  thee  is  committed  the  Gospel  over  the 
uncircumcision,  as  the  Gospel  over  the  circumcision  is  unto  us. 
But  we  conclude  here,  that  neither  uncircumcision   nor  ciicura- 


COMMENTARY   ON  GALATIAN3.  Ii5 

Cision  oaglit  to  hinder  our  society  and  fellowship,  since  it  is  but  one 
Gospel  which  we  both  preach. 

Hitherto  Paul  hath  proved  by  manifest  witness,  not  only  from 
God  but  also  from  man,  that  is  to  say,  the  Apostles,  that  he  had 
truly  and  faithfully  preached  the  Gospel;  therefore  he  showeth, 
that  whatsoever  the  false  apostles  said  to  diminish  his  authority, 
is  but  feigned  and  forged  matter,  and  that  the  testimony  of  the 
Apostles  maketh  for  him,  and  not  for  the  false  apostles.  But  for 
that  he  is  alone,  and  without  witness,  therefore  he  addeth  an  oath, 
and  calleth  God  to  record  that  the  things  which  he  hath  spoken  are 
true. 

Verse  10.     Warning  only  that  we  should  remember  the  poor, 
which  thing  also  I  was  diligent  to  do. 

After  the  preaching  of  the  Gospel,  the  office  and  charge  of  a  true 
and  faithful  pastor  is,  to  be  mindful  of  the  poor.  For  where  the 
church  is  there  must  needs  be  poor,  who  for  the  most  part  are  the 
only  true  disciples  of  the  Gospel,  as  Christ  saith :  "  The  poor 
receive  the  glad  tidings  of  the  Gospel,"  (Isa.  lxi»  1  ;  Matt.  xi.  5 ; 
Luke  iv.  26,)  for  the  world  and  the  devil  do  persecute  the  church, 
and  bring  many  to  poverty,  who  are  afterwards  forsaken  and 
despised  of  the  world.  Moreover,  the  world  not  only  offendeth 
herein,  but  also  is  careless  for  the  preservation  of  the  Gospel,  true 
religion,  and  the  true  service  of  God.  There  is  none  that  will 
now  take  any  care  for  the  maintenance  of  the  ministers  of  the 
church  and  erecting  of  schools,  but  for  the  erecting  and  establish- 
ing of  false  worship,  superstition,  and  idolatry,  no  cost  was  spared, 
but  every  man  was  ready  to  give  most  liberally  and  largely.  And 
hereof  came  so  many  monasteries,  so  many  cathedral  churches, 
so  many  bishoprics  in  the  Pope's  church,  where  all  impiety  reigned 
with  so  great  revenues  provided  for  their  sustentation,  whereas 
now  a  whole  city  thinketh  much  to  find  one  or  two  poor  ministers 
and  preachers  of  the  Gospel,  which  before,  while  the  Pope  and 
all  impiety  reigned,  did  sustain  sundry  monasteries  of  monks, 
friars,  nuns,  and  whole  swarms  of  massing  priests.  To  be  brief, 
true  religion  is  ever  in  need.  And  Christ  complaineth,  "  that  he 
is  hungry,  thirsty,  harbourless,  naked  and  sick."  (Maft.  xxv.  35.) 
Contrariwise,  false  religion  and  impiety  flourisheth  and  aboundeth 
with  all  worldly  wealth  and  prosperity.  "Wherefore  a  true  and 
faithful  pastor  must  have  a  care  of  the  poor  also,  and  this  care  Paul 
here  confesseth  that  he  had. 


116  COMMENTARY   ON   GALATIANS. 

Verse  11.    And  when  Peter  was  come  to  Antiochia,  I  withstood 

him  to  his  face,  for  he  was  to  he  blamed. 
Paul  goeth  on  still  in  his  confutation,  saying,  "  that  he  not  only' 
hath  for  his  defence  the  testimony  of  Peter,  and  the  other  Apostles 
which  were  at  Jerusalem,  but  also  that  he  withstood  Peter  in  the 
presence  of  the  whole  church  of  Antioch."  He  showeth  here  a 
matter,  not  done  in  a  corner,  but  in  the  face  of  the  whole  church  ; 
for,  as  before  I  have  said,  he  hath  here  no  trifling  matter  in  hand, 
but  the  chiefest  article  of  all  Christian  doctrine,  the  utility  and 
majesty  whereof  whoso  rightly  esteemeth,  to  him  all  other  things 
shall  seem  but  vile  and  nothing  worth  ;  for  what  is  Peter,  what  is 
Paul,  what  is  an  angel  from  heaven,  what  are  all  other  creatures  to 
the  article  of  justification  ?  Which  if  we  know,  then  are  we  in  the 
clear  Ught ;  but  if  we  be  ignorant  thereof,  then  are  we  in  most 
miserable  darkness.  Wherefore,  if  we  see  this  article  impugned  or 
defaced,  fear  not  to  resist  either  Peter  or  an  angel  from  heaven,  fol- 
lowing the  example  of  Paul,  who,  seeing  the  majesty  of  this  article 
to  be  in  danger  for  the  dignity  of  Peter,  had  no  regard  of  his  dignity 
and  estimation,  that  he  might  keep  the  same  pure  and  uncorrupt. 
For  it  is  written,  "  He  that  loveth  father  or  mother,  or  his  own  hfe, 
more  than  me,  is  not  worthy  of  me."  (Mark  x.  37.) 

Wherefore  we  are  not  ashamed,  for  the  defence  of  the  truth, 
to  be  counted  and  called  of  the  hypocrites,  proud  and  obstinate, 
and  such  as  will  be  only  wise,  will  hear  none,  will  give  place  to 
none.  Here  we  must  needs  be  obstinate  and  inflexible.  For 
the  cause  why  we  offend  man,  that  is  to  say,  tread  down  the 
majesty  of  the  person  or  of  the  world,  is  so  great,  that  the  sins 
which  the  world  judgeth  to  be  most  henious,  are  counted  singular 
virtues  before  God.  "  In  that  we  love  our  parents,  honour  the 
magistrates,  show  reverence  to  Peter  and  other  ministers  of  the 
word,  we  do  well."  But  here  we  have  in  hand  the  cause 
neither  of  Peter,  nor  parents,  nor  magistrates,  nor  of  the  world, 
nor  of  any  other  creatures,  but  of  God  himself.  Here  if  I  give 
no  place  to  my  parents,  to  the  magistrate,  or  an  angel  from 
heaven,  I  do  well.  For  what  is  the  creature  in  respect  of  the 
Creator  ?  Yea,  what  are  all  creatures,  being  compared  unto  him  7 
Even  as  one  drop  of  water  in  respect  of  the  whole  sea.  Why 
then  should  I  so  highly  esteem  Peter,  which  is  but  a  drop,  and 
set  God  aside,  which  is  the  whole  sea?  Let  the  drop  therefore 
give  place  to  the  sea,  and  let  Peter  give  place  unto  God.  This  I 
say,  to  the  end  that  ye  should  diUgently  weigh  and  consider  the 


COMMENTARY    ON   GALATIANS.  117 

matter  whereof  Paul  entreateth  :   for  he  entreateth  of  the  word  of 
Ood,  which  can  never  be  magnified  enough. 

And  where  he  saith,  "  to  his  face,"  this  clause  maketh  specially 
against  the  venomous  vipers  and  apostles  of  Satan,  which  slander 
those  that  are  absent,  and  in  their  presence  dare  not  once  open 
their  mouth :  as  the  false  apostles  did,  whom  also  here  he 
toucheth  by  the  way  ;  which  durst  not  speak  evil  of  him  in  his 
presence,  but  in  his  absence  slandered  him  most  spitefully.  "  So  did 
not  I  (saith  he)  speak  evil  of  Peter,  but  frankly  and  openly  I  with- 
stood him,  not  of  any  colourable  pretence,  ambition,  or  otlier  carnal 
affection,  but  because  he  was  to  be  blamed  and  sharply  reproved." 

Here  let  other  men  debate  whether  an  Apostle  may  sin  or  no : 
this  say  I,  that  we  ought  not  to  make  Peter's  fault  less  than  it 
was  indeed.  The  Prophets  themselves  have  sometimes  erred  and 
been  deceived.  Nathan  ^'  of  his  own  spirit  said  unto  David, 
that  he  should  build  the  house  of  the  Lord."  (2  Sam.  viL  3,  4.) 
But  this  prophecy  was  by  and  by  after  corrected  by  a  revela- 
tion from  God,  "  that  it  should  not  be  David,  because  he  was  a  man 
of  war,  and  had  shed  much  blood,  but  his  son  Solomon,  that  should 
build  up  the  house  of  the  Lord."  So  did  the  Apostles  err  also  :  for 
they  imagined  that  the  kingdom  of  Christ  should  be  carnal  and 
worldly,  as  we  may  see  in  the  first  of  the  Acts,  when  they  asked  of 
Christ,  saying,  "  Lord,  wilt  thou  at  this  time  restore  the  kingdom 
of  Israel  ?"  (Acts  i.  6 ;)  and  Peter,  although  he  heard  this  com- 
mandment of  Christ,  "Go  into  the  whole  world," &c.  (Matt  xxviii.), 
had  not  gone  unto  Cornelius,  if  he  had  not  been  admonished  by 
a  vision.  (Acts  x.  12.)  And  in  this  matter  he  did  net  only  err, 
but  also  committed  a  great  sin  ;  and  if  Paul  had  not  resisted  him, 
all  the  Gentiles  which  did  believe,  had  been  constrained  to  re- 
ceive circumcision  and  to  keep  the  law.  The  believing  Jews  also 
liad  been  confinrved  in  their  opinion :  to  wit,  that  the  tibservatioii 
©f  these  things  was  necessary  to  salvation  ;  and  by  this  means 
they  had  received  again  the  law  instead  of  the  Gospel,  Moses  in- 
stead of  Christ.  And  of  all  this  great  enormity  and  horrible  sin, 
Peter,  by  his  dissimulation,  had  been  the  only  occasion.  Therefore 
we  may  not  attribute  to  the  saints  such  perfecti<wi  as  though  they 
could  not  sin. 

Luke  witnesseth,  ^'  that  there  was  such  great  dissension  between 
Paul  and  Barnabas  (which  were  put  apart  together  for  the  min- 
istry of  the  Gospel  among  the  Gentiles,  and  had  travelled 
through  many  regions  (Acts  xv.  39),  and  preached  unto  them  the 
GoepelJ  that  the  one  depailed  from  the  other."     Here  we  must 


118  COMMENTARY   ON    GALATIAIfS. 

needs  say,  that  there  was  a  fault  either  in  Paul  or  Barnabas.  And 
doubtless  it  could  not  be,  but  that  the  discord  was  exceeding  great 
which  separated  these  two,  being  joined  together  in  such  a  holy  fel- 
lowship, as  the  text  witnesseth.  Such  examples  are  written  for 
our  consolation.  For  it  is  a  great  comfort  unto  us,  when  we  hear, 
that  even  the  saints,  which  have  the  Spirit  of  God,  do  sin ;  which 
comfort  they  would  take  from  us  which  say,  that  the  saints  do 
not  sin. 

Sampson,  David,  and  many  other  excellent  men,  full  of  the  Holy 
Ghost,  fell  into  great  sins.  (Judges  xvi. ;  2  Sam.  xi.  24.)  Job  and 
Jeremiah  curse  the  day  of  their  nativity.  (Job  iii.  12 ;  Job  iv. ;  Jer. 
XX.  14.)  Elias  and  Jonas  are  weary  of  their  life,  and  desire  death. 
(Jonas  iv.)  Such  errors  and  offences  of  the  saints,  the  Scripture  set- 
teth  forth  to  the  comfort  of  those  that  are  afflicted  and  oppressed  with 
desperation,  and  to  the  terror  of  the  proud.  No  man  hath  so  giiev- 
ously  fallen  at  any  time,  but  he  may  rise  again.  And,  on  the  other 
side,  no  man  taketh  so  fast  footing,  but  he  may  fall.  If  Peter  fell,  I 
may  likewise  fall.  If  he  rose  again,  I  may  also  rise  again.  And 
such  examples  as  these  are,  the  weak-bearted  and  tender  consciences 
ought  to  make  much  of,  that  they  may  the  better  understand  what 
they  pray  for,  when  they  say,  "  Forgive  us  our  trespasses ;"  and,  "  I 
believe  the  forgiveness  of  sins."  We  have  the  self-same  spirit  of 
grace  and  prayer  Avhich  the  Apostles  and  all  the  Saints  had,  neither 
had  they  any  prerogative  above  us.  We  have  the  same  gifts  which 
they  had,  the  same  Christ,  baptism,  word,  forgiveness  of  sins :  all 
which  they  had  no  less  need  of  than  we  have,  and  by  the  same  are 
sanctified  and  saved,  as  we  be. 

Verse  12.     For  before  that  certain  came  from  James,  he  did  eat 
with  the  Gentiles. 

The  Gentiles  which  were  converted  to  the  faith  did  eat  meats 
forbidden  by  the  law ;  and  Peter  being  conversant  witli  the  Gen- 
tiles which  were  converted,  did  eat  with  them,  and  drank  wine 
also  which  was  forbidden  ;  knowing  that  herein  he  did  well,  and 
therefore  boldly  tran^ressed  the  law  Avith  the  Gentiles.  Paul 
confesseth  that  he  also  did  the  like,  when  he  saith,  "that  he 
became  as  a  Jew  to  the  Jews,  and  to  them  that  were  without  law, 
as  though  he  were  without  law :"  that  is  to  say,  with  the  Gentiles 
he  did  eat  and  drink  like  a  Gentile,  and  kept  no  law  at  all :  with 
the  Jews,  according  to  the  law,  he  abstained  from  all  things  for- 
bidden in  the  law ;  "  for  he  laboured  to  serve  and  please  all  men, 
that  he  might  gain  all."     (1   Cor.  ix.  19,  20,  21.)     Wterefore 


COMMENTARY   ON   GALATIANS.  119 

Peter,  in  eating  and  drinking  with  the  Gentiles,  sinned  not,  but  did 
well,  and  knew  that  it  was  lawful  for  him  so  to  do.  For  he  showed 
by  this  transgression,  that  the  law  was  not  necessary  to  righteous- 
ness, and  also  delivered  the  Gentiles  from  the  observation  of  the 
law.  For  if  it  were  lawful  for  Peter  in  one  thing  to  break  the  law, 
it  was  lawful  for  him  to  break  it  in  all  things.  And  Paul  doth  not 
here  reprove  Peter  for  his  transgression,  but  for  his  dissimulation,  as 
foUoweth : 

Verse  12,    But  when  they  were  come,  he  withdrew  and  separated 
himself^  fearing  them  which  were  of  the  circumcision. 

Here  then  ye  see  Peter's  offence,  as  Paul  plainly  setteth  it  forth, 
Paul  accuseth  him  not  of  malice  or  ignorance,  but  of  dissimu- 
lation and  infirmity,  in  that  he  abstained  from  meats  forbidden  in 
the  law,  fearing  lest  the  Jews  which  came  from  James  should  be 
offended  thereby;  and  had  more  resjDect  to  the  Jews  than  to  the 
Gentiles.  Hereby  he  gave  occasion,  as  much  as  in  him  was,  to 
overthrow  the  Christian  liberty  and  truth  of  the  Gospel.  For  in 
that  he  did  withdraw,  and  utterly  separate  himself,  abstaining  from 
meats  forbidden  in  the  law  (which  notwithstanding  he  had  eaten 
of  before),  lie  ministered  a  scruple  of  conscience  to  the  faithful, 
thus  to  gather  upon  his  example ;  Peter  abstained  from  meats 
forbidden  in  the  law ;  therefore  he  that  eateth  meats  forbidden  in  the 
law,  sinneth  and  transgresseth  the  law ;  but  he  that  abstaineth  is 
righteous,  and  keepeth  the  law,  for  else  would  not  Peter  have  with- 
drawn himself:  but  because  he  did  so,  and  of  purpose  refuseth 
ihose  meats  which  before  he  did  eat,  it  is  a  sure  argument  that  such 
as  eat  against  the  law,  do  sin,  and  such  as  abstain  from  meats  which 
the  law  forbiddeth,  do  keep  the  law,  and  are  justified  thereby. 

Here  note,  that  the  end  of  this  fact  of  Peter  is  approved  of 
Paul,  and  not  the  fact  itself :  for  the  fact  in  itself  was  not  evil.  To 
eat  and  drink,  or  not  to  eat  or  drink,  is  nothing :  but  the  end,  that 
is,  "  if  thou  eat  thou  sinnest ;  if  thou  abstain  thou  art  righteous," 
is  evil.  So  circumcision  of  itself  is  good,  but  this  end  is  evil :  if 
ihou  be  not  circumcised  after  the  law  of  Moses,  thou  canst  not  be 
saved.  Also  to  eat  meats  prohibited  in  the  law  is  not  evil ;  but  this 
shrinking  and  dissimulation  of  Peter  is  evil.  For  it  might  be  said, 
Peter  abstaineth  from  meats  forbidden  in  the  law,  wherefore  if  thou 
dost  not  likewise  abstain,  thou  canst  not  be  saved.  This  Paul  might 
in  no  wise  dissemble ;  for  the  truth  of  the  Gospel  was  here  in  dan^ 
ger.  To  the  end  therefore  that  this  ti-uth  might  continue  sound  and 
uncorrupt,  he  resisted  Peter  to  his  face. 


120  COMMENTARY   ON    GALATIANS. 

And  here  we  must  make  a  distinction.  For  meats  may  be 
refused  two  manner  of  ways  (1  Cor.  ix.) :  first  for  Christian 
charity  saite.  And  herein  there  is  no  danger :  for  to  bear  with 
the  infirmity  of  my  brother  it  is  good.  So  Paul  himself  both 
bid  and  taught.  Secondly,  by  abstaining  from  them  to  obtain 
righteousness,  and  for  not  abstaining,  to  sin,  and  to  be  damned. 
Here  accursed  be  charity,  with  all  the  service  and  works  of  charity 
whatsoever.  For  thus  to  refrain  from  meats  is  to  deny  Christ,  to 
tread  his  body  under  our  feet,  to  blaspheme  the  Holy  Ghost,  and 
to  despise  all  holy  things.  Wherefore,  if  we  must  lose  the  one, 
let  us  rather  lose  man  our  friend  and  brother,  than  God  our  Father. 
For  if  we  lose  God  our  Father,  man  our  friend  and  brother  cannot 
continue. 

Jerome,  who  neither  understood  this  place,  nor  the  whole 
Epistle  besides,  thinketh  this  to  be  but  a  feigned  reprehension  of 
Paul,  and  therefore  he  excuseth  Peter's  fall,  saying,  "  that  it  was 
done  by  ignorance."  But  Peter  offended  tlirough  dissimulation, 
and  thereby  had  established  the  necessity  of  the  law,  had  con- 
strained botli  Gentiles  and  Jews  to  revolt  from  the  truth  of  the 
Gospel,  had  given  them  great  occasion  to  forsake  Christ,  to  de- 
spise grace,  to  return  to  the  Jewish  religion,  and  to  bear  all  the 
burdens  of  the  law,  if  Paul  had  not  reproved  him,  and  by  that 
means  revoked  the  Gentiles  and  Jews,  which  were  oflfended  through 
this  example  of  Peter,  to  the  liberty  which  is  in  Christ  Jesus, 
and  to  the  truth  of  the  Gospel.  Wherefore  if  a  man  would  here 
set  forth  and  amplify  Peter's  ofTence,  it  should  appear  to  be  very 
great,  and  yet  was  it  not  done  by  malice  or  ignorance,  but  by  occa- 
sion and  fear  only.  Thus  we  see  what  ruins  may  come  by  one 
man's  fall  and  ofTence,  if  it  be  not  well  seen  to  and  corrected  in  time. 
Wherefore,  we  may  not  trifle  with  this  article  of  justification  ;  neither 
is  it  without  good  cause  that  we  do  so  often  and  so  diligently  put  yoa 
in  mind  thereof. 

And  it  is  much  to  be  marvelled,  that  Peter  being  such  an 
excellent  Apostle,  should  thus  do ;  who  before,  in  the  council  of 
Jerusalem,  stood,  in  a  manner,  alone  in  defence  of  this  article, 
and  prevailed  therein,  namely,  that  salvation  cometh  by  faith 
without  the  law.  (Acts  xv.)  He  that  before  did  so  constantly 
defend  the  truth  and  liberty  of  the  Gospel,  now  by  his  fall  in 
abstaining  from  meats  forbidden  in  the  law,  is  not  only  the  cause 
of  great  ofTence,  but  also  ofTendeth  against  his  own  decree. 
"Wherefore  let  hun  which  thinketh  he  standcth,  take  heed  lest 
he  fall."    (1    Cor.    12.)      No    man    would    think  what    danger 


COMMENTARY   ON   GALATIANS.  121 

there  is  in  traditions  and  ceremonies  ;  which,  notwithstanding,  we 
cannot  want.  What  is  more  necessary  than  the  law  and  the 
works  thereof?  and  yet  there  is  great  danger,  lest,  by  the  same, 
men  be  brought  to  the  denial  of  Christ.  For  of  the  law  cometh 
oftentimes  a  truth  and  affiance  in  works  ;  and  where  that  is,  there 
can  be  no  trust  in  Christ.  Christ  therefore  is  soon  denied  and 
soon  lost,  as  we  may  see  in  Peter  ;  who  knew  this  article  of  jus- 
tification better  than  we  do ;  and  yet  how  easily  should  we  have 
given  occasions  of  such  an  horrible  ruin,  if  Paul  had  not  with- 
stood him,  that  all  the  Gentiles  should  thereby  have  fallen  away 
from  the  preaching  of  Paul,  and  by  this  means  should  have  lost 
the  Gospel  and  Christ  himself?  And  this  should  have  been  done 
under  a  holy  pretence.  For  they  might  have  said,  Paul,  hitherto 
thou  hast  taught  us  that  we  must  be  justified  by  grace  without 
the  law ;  thou  seest  now  that  Peter  doth  the  contrary ;  for  he 
abstaineth  from  meats  forbidden  in  the  law,  and  hereby  he  teacheth 
us  that  we  cannot  be  saved  except  we  receive  circumcision  and  ob- 
serve the  law. 

Verse  13.  Atid  the  other  Jews  dissembled  likewise  with  him, 
insom,uch  that  Barnabas  was  brought  into  their  dissimulation 
also. 

Here  you  may  plainly  see,  that  Paul  chargeth  Peter  with  dissim- 
ulation. If  Peter  dissembled,  then  did  he  certainly  know  what 
was  the  truth,  and  what  was  not.  He  that  dissembleth,  sinneth 
not  of  ignorance,  but  deceiveth  by  a  colour  which  he  knoweth 
himself  to  be  false.  "  And  other,"  saith  he,  "  dissembled  likewise 
with  Peter,  insomuch  that  Barnabas  also  (who  was  Paul's  com- 
panion, and  had  now  a  long  time  preached  among  the  Gentiles, 
faith  in  Christ  without  the  law,  together  with  Paul)  was  brought 
into  their  dissimulation."  Ye  have  there  then  Peter's  offence  plainly 
described  to  be  mere  dissimulation,  which  afterwards  had  been  an 
occasion  of  the  ruin  of  the  Gospel  then  newly  received,  if  Paul  had 
not  resisted  him. 

And  this  is  a  wonderful  matter,  that  God  preserved  the  church, 
being  yet  but  young  and  the  Gospel  itself,  by  one  only  person. 
Paul  alone  standeth  to  the  truth  :  for  he  had  lost  Barnabas  his 
companion,  and  Peter  was  against  him.  So  sometimes  one  man 
is  able  to  do  more  in  a  council  than  the  whole  council  besides. 
Which  things  the  Papists  themselves  do  witness ;  and  for  example 
they  allege  Paphnutius,  who  withstood  the  whole  council  of  Nice 

16 


122  COMMENTARY    ON    GALATIANS. 

(which  was  the  best  of  all  that  were  after  the  council  of  the  Apostles 
at  Jerusalem),  and  prevailed  against  it. 

This  I  say,  to  the  end  that  we  should  diligently  learn  the 
article  of  justification,  and  make  a  plain  difference  between  the 
law  and  the  Gospel,  and  that  in  this  matter  we  should  do  nothing 
by  dissimulation,  or  give  place  to  any  man,  if  we  will  retain  the 
truth  of  the  Gospel,  and  faith  sound  and  uncorrupt ;  which  as  I 
have  said,  are  soon  hurt.  Wherefore  in  this  case,  away  with 
reason,  which  is  an  enemy  to  faith  ;  which  also,  in  temptations  of 
sin  and  death,  leaneth  not  to  the  righteousness  of  faith  (for 
thereof  it  is  utterly  ignorant)  but  to  her  own  righteousness,  or, 
at  the  least,  to  the  righteousness  of  the  law.  Now,  as  soon  as 
the  law  and  reason  join  together,  faith  loseth  her  virginity  :  for 
nothing  fighteth  more  strongly  against  faith  than  the  law  and 
reason.  And  these  two  enemies  cannot  be  conquered,  but  with 
great  labour  and  difficulty  ;  which  we  must  conquer  notwithstand- 
ing, if  we  will  be  saved. 

Wherefore,  when  thy  conscience  is  terrified  with  the  law,  and 
wrestleth  with  the  judgment  of  God,  ask  counsel  neither  of  reason 
nor  of  the  law,  but  rest  only  upon  grace  and  the  word  of  con- 
solation, and  so  stand  herein,  as  if  thou  hadst  never  heard  any 
thing  of  the  law,  ascending  up  to  the  glass  of  faith,  where  neither 
the  law  nor  reason  do  shine,  but  only  the  hght  of  faith,  which 
assureth  us  that  we  are  saved  by  Christ  alone  \vithout  any  law. 
Thus  the  Gospel  leadeth  us  beyond  and  above  the  light  of  the 
law  and  reason,  into  the  deep  secrets  of  faith,  where  the  law  and 
reason  have  nothing  to  do.  Notwithstanding,  we  must  hearken 
also  unto  the  law,  but  in  place  and  time.  Moses,  while  he  was  in 
the  mountain  where  he  talked  \vith  God  face  to  face,  had  no  law, 
made  no  law,  ministered  no  law.  But  when  he  was  come  down 
from  the  mountain,  he  was  a  lawgiver,  and  governed  the  people  by 
the  law.  So  the  conscience  must  be  free  from  the  law,  but  the  body 
must  be  obedient  to  the  law. 

Hereby  it  appeareth  that  Paul  reproved  Peter  for  no  light 
matter,  but  for  the  chiefest  article  of  all  Christian  doctrine,  which, 
by  Peter's  dissimulation,  was  in  great  danger.  For  Barnabas 
and  the  other  Jews  dissembled  together  with  him,  which  did  all 
offend,  not  through  ignorance  or  malice,  but  for  fear  of  the  Jews  : 
whereby  their  hearts -were  so  Winded,  that  they  did  not  see  their 
sin.  And  certainly  it  is  much  to  be  marvelled,  that  such  excellent 
men  as  Peter,  Barnabas,  and  others,  should  so  suddenly  and  so 


COMMENTARY    ON    GALATIANS.  123 

lightly  fall,  especially  in  that  thing  which  tHey  knew  to  be  weU 
done,  and  had  also  before  taught  unto  others.  It  is  a  perilous  thing 
therefore,  to  trust  to  our  own  strength,  be  we  never  so  holy,  never  so 
well  learned,  and  although  we  think  ourselves  never  so  sure  of  that 
we  know :  for  in  that  whereof  we  think  ourselves  most  sure,  we 
may  err  and  fall,  and  bring  ourselves  and  others  into  great  danger. 
Let  us  therefore  diligently,  and  with  all  humility,  exercise  ourselves 
in  the  study  of  the  Holy  Scriptures,  and  let  us  heartily  pray  that  we 
never  lose  the  truth  of  the  Gospel. 

Thus  we  see  then,  that  we  are  nothing  with  all  our  gifts,  be 
they  never  so  great,  except  God  assist  us.  When  he  leaveth  us 
to  ourselves,  our  wisdom  and  knowledge  is  nothing.  For,  in  the 
hour  of  temptation,  it  may  suddenly  come  to  pass,  that,  by  the 
subtihty  of  the  devil,  all  the  comfortable  places  of  the  Scripture 
shall  be  taken  out  of  our  sight  and  such  places  only  as  contain 
ihreatenings  shall  be  set  before  our  eyes,  which  shall  oppress  us 
and  utterly  confound  us.  Let  us  learn  therefore,  that,  if  God 
withdraw  his  hand,  we  may  soon  be  overthrown  ;  and  let  no  man 
glory  of  his  own  righteousness,  wisdom,  and  other  gifts,  but  let  him 
humble  himself  and  pray  with  the  Apostle,  "Lord,  increase  our 
faith  !"    (Luke  xvii.  7.) 

Verse  14.     But  when  I  saio  that  they  went  not  the  right  way  to 
the  truth  of  the  Gospel. 

This  is  a  wonderful  example  of  such  excellent  men  and  pillars 
of  the  church.  There  is  none  but  Paul  that  hath  his  eyes  open, 
and  seeth  the  offence  of  Peter,  of  Barnabas,  and  the  other  Jews 
which  dissemble  with  Peter.  On  the  other  side,  they  do  not  see 
their  own  offence;  nay,  they  rather  think  that  they  do  well  in 
bearing  with  the  infirmities  of  the  weak  Jews.  Wherefore  it  was 
very  necessary  that  Paul  should  reprove  their  offence,  and  not 
dissemble  it;  and  therefore  he  accuseth  Peter,  Barnabas,  and 
others,  that  they  went  not  the  right  way  to  the  truth  of  the 
Gospel ;  that  is  to  say,  they  swerved  from  the  truth  of  the  Gospel. 
It  is  a  great  matter  that  Peter  should  be  accused  of  Paul  as  one 
that  was  fallen  from  the  truth  of  the  Gospel.  He  could  not  be 
more  grievously  reprehended.  Yet  he  suffered  it  patiently ;  and 
no  doubt  but  he  gladly  acknowledged  his  offence.  I  said  before, 
that  many  have  the  Gospel,  but  not  the  truth  of  ise  Gospel. 
So  Paul  saith  here,  that  Peter,  Barnabas,  and  other  of  the  Jews, 
"went  not  the  right  way  to  the  truth  of  the  Gospel;"  that  is  to 
say,  they  had  the  Gospel,  but  they  walked  not  uprightly  accord- 


124  COMMENTARY   ON   GALATIANS. 

ing  to  the  Gospel.  For  albeit  they  preached  the  Gospel,  yet 
through  their  dissimulation  (which  could  not  stand  with  the  truth 
of  the  Gospel),  they  established  the  law ;  but  the  establishing  of  the 
law  is  the  abohshing  of  the  Gospel. 

Whoso  then  can  rightly  judge  between  the  law  and  the  Gos- 
pel, let  him  thank  God,  and  know  that  he  is  a  right  divine.  In 
the  time  of  temptation,  I  confess  that  I  myself  do  not  know  how 
to  do  it  as  I  ought.  Now  the  way  to  discern  the  one  from  the 
other,  is  to  place  the  Gospel  in  heaven  and  the  law  on  the  earth ; 
to  call  the  righteousness  of  the  Gospel  heavenly,  and  the  righte- 
ousness of  the  law  earthly,  and  to  put  as  great  difference  between 
the  righteousness  of  the  Gospel  and  of  the  law,  as  God  hath  made 
between  heaven  and  earth,  between  light  and  darkness,  between 
day  and  night.  Let  the  one  be  as  the  light  and  the  day,  and  the 
other  as  the  darkness  and  the  night.  And  would  to  God  we 
could  yet  further  separate  the  one  from  the  other.  Wherefore,  if 
the  (juestion  be  concerning  the  matter  of  faith  or  conscience,  let 
us  utterly  exclude  the  law,  and  leave  it  on  the  earth  ;  but,  if  we 
have  to  do  with  works  then  let  us  lighten  the  lantern  of  works 
and  of  the  righteousness  of  the  law.  So  let  the  sun  and  the  ines- 
tunable  light  of  the  Gospel  and  grace  shine  in  the  day,  and  the 
lantern  of  the  law  in  the  night.  Wherefore,  if  thy  conscience  be 
terrified  with  the  sense  and  feeUng  of  sin,  think  thus  with  thyself: 
Thou  art  now  remaining  upon  the  earth ;  there  let  the  ass  labour 
and  travail ;  there  let  him  serve  and  carry  the  burden  that  is  laid 
upon  him ;  that  is  to  say,  let  the  body  with  his  members  be 
subject  to  the  law.  But  when  thou  mountest  up  into  heaven, 
then  leave  the  ass  with  his  burden  on  the  earth  ;  for  the  con- 
science hath  nothing  to  do  with  the  law,  or  works,  or  with  the 
earthly  righteousness.  So  doth  the  ass  remain  in  the  valley,  btit 
the  conscience  ascendeth  with  Isaac  into  the  mountain,  knowing 
nothing  at  all  of  the  law  or  works  thereof,  but  only  looking  to  the 
remission  of  sins,  and  pure  righteousness  offered  and  freely  given 
unto  us  in  Christ. 

Contrariwise,  in  civil  policy,  obedience  to  the  law  must  be 
severely  required.  There  nothing  must  be  known  as  concerning 
the  Gospel,  conscience,  grace,  remission  of  sins,  heavenly  righte- 
ousness, or  Christ  himself,  but  Moses  only,  with  the  law  and 
the  works  thereof.  If  we  mark  well  this  distinction,  neither  the 
one  nor  the  other  shall  pass  his  bounds,  but  the  law  shall  abide 
without  heaven  ;  that  is,  without  the  heart  and  conscience  ;  and 
contrariwise   the   liberty   of    the   Gospel   shall   abide   without    the 


COMMENTARY    ON    GALATIANS.  12^ 

earth ;  that  is  to  say,  without  the  body  and  members  thereof.  Now, 
therefore,  as  soon  as  the  law  and  sin  come  into  heaven  (that  is,  into 
the  conscience),  let  them  by  and  by  be  cast  out.  For  the  conscience, 
being  feared  with  the  terror  of  the  wrath  and  judgment  of  God, 
ought  to  know  nothing  of  the  law  and  sin,  but  of  Christ  only. 
And  on  the  other  side,  when  grace  and  liberty  come  into  the  earth 
(that  is,  into  the  body),  then  say,  thou  oughtest  not  to  dwell  in  the 
dregs  and  dunghill  of  this  corporal  life,  but  thou  belongest  unto 
heaven. 

This  distinction  of  the  law  and  the  Gospel,  Peter  confounded 
through  his  dissimulation,  and  thereby  persuaded  the  beUeving 
Jews,  that  they  must  be  justified  by  the  Gospel  and  the  law 
together.  This  might  not  Paul  suffer,  and  therefore  he  reproved 
Peter;  not  to  put  him  to  any  reproach,  but  to  the  end  that  he 
might  again  establish  a  plain  difference  between  these  two ; 
namely,  that  the  Gospel  justifieth  in  heaven,  and  the  law  on 
earth.  The  Pope  hath  not  only  mixed  the  law  with  the  Gospel, 
but  also  of  the  Gospel  hath  made  mere  laws,  yea,  and  such  as  are 
ceremonial  only.  He  hath  also  confounded  and  mixed  political 
and  ecclesiastical  matters  together,  which  is  a  devilish  and  hellish 
confusion. 

This  place,  touching  the  difference  between  the  law  and  the 
Gospel,  is  very  necessary  to  be  known,  for  it  containeth  the  sum 
of  all  Christian  doctrine.  Wherefore  let  all  that  love  and  fear 
God,  diligently  learn  to  discern  the  one  from  the  other,  not  only 
in  words,  but  in  deed  and  in  practice  ;  that  is  to  say,  in  heart 
and  conscience.  For,  as  touching  the  words,  the  distinction  is 
easy ;  but,  in  time  of  temptation,  thou  shalt  find  the  Gospel  but 
as  a  stranger  and  a  rare  guest  in  thy  conscience :  but  the  law, 
contrariwise,  thou  shalt  find  a  familiar  and-  a  continual  dweller 
within  thee ;  for  reason  hath  the  knowledge  of  the  law  naturally. 
Wherefore,  when  thy  conscience  is  terrified  with  sin,  which  the 
law  uttereth  and  increaseth,  then  say  thou.  There  is  a  time  to  die, 
and  a  time  to  live ;  there  is  a  time  to  hear  the  law,  and  a  time 
to  despise  the  law :  there  is  a  time  to  hear  the  Gospel,  and  there 
is  a  time  to  be  ignorant  of  the  Gospel.  Let  the  law  now  depart, 
and  let  the  Gospel  come  ;  for  there  is  now  no  time  to  hear  the 
law,  but  the  Gospel.  But  thou  hast  done  no  good ;  nay,  thou 
hast  done  wickedly  and  hast  grievously  sinned.  I  grant,  notwith- 
standing, I  have  remission  of  all  my  sins  for  Christ's  sake.  But 
out  of  the  conflict  of  conscience,  when  external  duties  must  be 


126  COMMENTARY   ON   GALATIANS. 

done,  there  is  no  time  to  hearken  to  the  Gospel ;  then  must  thou  fol- 
low thy  vocation,  and  the  works  thereof. 

Verse  14.  I  said  unto  Peter  openly,  If  thou,  being  a  Jew,  livest 
as  the  Gentiles,  and  not  as  the  Jews,  why  constrainest  thou 
the   Gentiles  to  do  like  the  Jews  ? 

That  is  to  wit,  thou  art  a  Jew,  and  therefore  thou  art  bound  to  Hve 
like  a  Jew ;  that  is,  to  abstain  from  meats  forbidden  in  the  law. 
Notwithstanding  thou  Uvest  like  a  Gentile ;  that  is  to  say,  thou  dost 
contrary  to  the  law,  and  transgressest  the  law.  For,  as  a  Gentile, 
which  is  free  from  the  law,  thou  eatest  common  and  unclean  meats, 
and  therein  thou  dost  well.  But  in  that  thou,  being  afraid  at  the 
presence  of  the  brethren  converted  from  the  Jewish  rehgion,  abstain- 
est  from  meats  forbidden  in  the  law,  and  keepest  the  law,  thou 
compellest  the  Jews  likewise  to  keep  the  law  ;  that  is,  thou  con- 
strainest them,  of  necessity,  to  observe  the  law.  For  in  that  thou 
abstainest  from  profane  meats,  thou  givest  occasion  to  the  Gentiles 
thus  to  think  :  Peter  abstaineth  from  those  meats  which  the  Gen- 
tiles use  to  eat,  which  also  he  himself  before  did  eat ;  therefore 
we  ought  likewise  to  avoid  the  same,  and  to  live  after  the  man- 
ner of  the  Jews  ;  otherwise  we  cannot  be  justified  or  saved.  We 
see,  then,  that  Paul  reproveth  not  ignorance  in  Peter  (for  he  knew 
that  he  might  freely  eat  with  Gentiles  all  manner  of  meats),  but 
dissimulation,  whereby  he  compelleth  the  Gentiles  to  live  hke  the 
Jews. 

Here  I  say  again,  that  to  live  as  the  Jew,  is  not  evil  of  itself, 
for  it  is  a  thing  indifferent,  either  to  eat  swine's  flesh,  or  any 
other  meats.  But  so  to  play  the  Jew,  that  for  conscience 
sake  thou  abstainest  from  certain  meats,  this  is  to  deny  Christ, 
and  to  overthrow  the  Gospel.  Therefore,  when  Paul  saw  that 
Peter's  act  tended  to  this  end,  he  withstood  him,  and  said,  "  Thou 
knowest  that  the  keeping  of  the  law  is  not  necessary  to  righteous- 
ness, but  that  we  are  justified  only  through  faith  in  Christ,  and 
therefore  thou  keepest  not  the  law,  but  transgressest  the  law  and 
eatest  all  manner  of  meats.  Notwithstanding,  by  thy  example, 
thou  constrainest  the  Gentiles  to  forsake  Christ,  and  to  return  to  the 
law."  For  thou  givest  them  occasion  thus  to  think.  Faith  only  is 
not  sufficient  to  righteousness,  but  the  law  and  works  are  also 
required  ;  and  this  Peter  teacheth  us  by  his  example  :  therefore 
the  observation  of  the  law  must  needs  be  joined  with  faith  in 
Christ,  if  we  will  be  saved.  Wherefore  Peter,  by  his  example,  is 
not  only  prejudicial  to  the  purity  of  doctrine,  but  also  to  the  truth 


COMMENTARY   ON    GALATIANS.  127 

of  faith  and  Christian  righteousness.  For  the  Gentiles  received  this 
of  him,  that  the  keeping  of  the  law  was  necessary  to  righteousness ; 
which  error,  in  case  it  be  admitted,  then  doth  Christ  profit  us  nothing 
at  all. 

Hereby  it  plainly  appeareth  to  what  end  this  discord  between 
Paul  and  Peter  tendeth.  Paul  doth  nothing  by  dissimulation,  but 
dealeth  sincerely,  and  goeth  plainly  to  work  :  Peter  dissembleth, 
but  his  dissimulation  Paul  reproveth.  The  controversy  was  for  the 
maintenance  of  pure  doctrine,  and  the  verity  of  the  Gospel ;  and 
in  this  quarrel  Paul  did  not  care  for  the  offence  of  any.  In  this 
case,  all  people  and  nations,  all  kings  and  princes,  all  judges  and 
magistrates,  ought  to  give  place.  Since,  then,  it  is  so  dangerous 
a  thing  to  have  to  do  with  the  law,  and  that  this  fall  was  so  sudden 
and  so  great,  as  it  had  been  from  heaven  above  even  down  into 
hell,  let  every  Christian  dihgently  learn  to  discern  between  the 
law  and  the  Gospel.  Let  him  suffer  the  law  to  rule  over  the  body 
and  the  members  thereof,  but  not  over  the  conscience.  For  that 
queen  and  spouse  may  not  be  defiled  with  the  law,  but  must  be 
kept  without  spot  for  her  only  husband  Christ,  as  Paul  saith 
(2  Cor.  xi.),  "I  have  espoused  you  to  one  husband,"  &c.  Let 
the  conscience  have  her  bride-chamber,  not  in  tlie  low  valley,  but 
in  the  high  mountain ;  in  the  which  let  Christ  lie  and  there  rule 
and  reign,  who  doth  not  terrify  and  afllict  sinners,  but  comforteth 
them,  pardoneth  their  sins,  and  saveth  them.  Wherefore  let  the 
afflicted  conscience  think  upon  nothing,  know  nothing,  see  nothing 
against  the  judgment  of  God,  but  the  word  of  Christ,  which  is  the 
word  of  grace,  of  remission  of  sins,  of  salvation,  and  everlasting  hfe. 
But  this  to  perform  indeed,  is  a  hard  matter.  For  man's  reason  and 
nature  cannot  steadfastly  cleave  unto  Christ,  JDut  oftentimes  it  is 
carried  away  with  the  cogitations  of  the  law  and  sin,  and  so  always 
seeketh  to  be  at  liberty  after  the  flesh,  but  according  to  conscience,  a 
servant  and  slave. 

Verse  15.     We  lohich  are  Jews  by  nature,  and  not  sinners  of  the 

Gentiles. 

That  is  to  say,  we  are  born  unto  the  righteousness  of  the  law,  to 
Moses  and  to  circumcision,  and  even  in  our  birth  we  bring  the 
law  with  us.  We  have  the  righteousness  of  the  law  by  nature,  as 
Paul  before  saith  of  himself  in  the  first  chapter  :  "  being  zealous 
of  the  traditions"  of  the  fathers.  Wherefore,  if  we  be  compared 
with  the  Gentiles,  we  are  no  sinners  ;  we  are  not  without  the  law, 
and  without  works,  Uke  unto  the  Gentiles  :  but  we  are  Jews  born, 


138  COMMENTARY    ON   GALATIANS. 

we  are  born  righteous,  and  brought  up  in  righteousness.  Our 
righteousness  beginneth  even  with  our  birth  :  for  the  Jewish  reU- 
gion  is  natural  unto  us.  "  For  God  commanded  Abraham  to 
circumcise  every  man  child  the  eighth  day."  (Gen.  xvii.  10.) 
This  law  of  circumcision,  received  from  the  fathers,  Moses  after- 
wards confirmed.  It  is  a  great  matter  therefore,  that  we  are  Jews  by 
nature.  Notwithstanding  although  we  have  this  prerogative,  that 
we  are  righteous  by  nature,  born  to  the  law,  and  the  works  thereof, 
and  are  not  sinners  as  the  Gentiles,  yet  are  we  not  therefore  righteous 
before  God. 

Hereby  it  is  evident,  that  Paul  speaketh  not  of  ceremonies,  or 
of  the  ceremonial  law,  as  some  do  affirm,  but  of  a  far  weightier 
matter,  namely,  of  the  nativity  of  the  Jews,  whom  he  denieth  to 
be  righteous,  although  they  be  born  holy,  be  circumcised,  keep 
the  law,  have  the  adoption,  the  glory,  the  covenant,  the  fathers, 
the  true  worship,  God,  Christ,  the  promises,  live  in  them  and 
glory  in  the  same  :  as  they  say  (John  viii.),  "  We  are  of  the  seed  of 
Abraham."  Also,  "  We  have  one  father,  which  is  God."  And 
to  the  Romans  (chap.  ii.  17),  "  Behold,  thou  art  called  a  Jew, 
and  restest  in  the  law,"  <fec.  Wherefore,  although  Peter  and  the 
other  Apostles  were  the  children  of  God,  righteous  according  to 
the  law,  the  works  and  the  righteousness  thereof,  circumcision, 
the  adoption,  the  covenants,  the  promises,  the  apostleship,  (fcc,  yet 
Christian  righteousness  cometh  not  thereby  :  for  none  of  all  these 
is  faith  in  Christ,  which  only  (as  foUoweth  in  the  text)  justifieth, 
and  not  the  law :  not  that  the  law  is  evil  or  damnable ;  for  the 
law,  circumcision,  and  such-hke,  are  not  therefore  condemned  be- 
cause they  justify  not :  but  Paul  therefore  taketh  from  them  the 
office  of  justification,  because  the  false  apostles  contended  that  by 
them,  without  faith,  and  only  by  the  work  wrought,  men  are  justified 
and  saved.  This  was  not  to  be  suffered  of  Paul ;  for  without  faith 
all  things  are  deadly.  The  law,  circumcision,  the  adoption,  the 
temple,  the  worship  of  God,  the  promises,  yea,  God,  and  Christ  him- 
self, without  faith,  profiteth  nothing.  Paul  therefore  speaketh  gen- 
erally against  all  things  which  are  contrary  to  faith,  and  not  against 
ceremonies  only. 

Verse  16.    Know  that  a  man  is  not  justified  by  the  works  of  the 
law,  hut  by  the  faith  of  Jesus  Christ. 

This  word  (the  work  of  the  law)  reacheth  far,  and  comprehendeth 
much.  We  take  the  work  of  the  law  therefore  generally  for  that 
which  is  contrary  to  grace.     Whatsoever  is  not  grace,  is  the  law, 


COMMENTARY   ON   GALATIANS.  129 

whether  it  be  judicial,  ceremonial,  or  the  ten  commandments. 
Wherefore  if  thou  couldest  do  the  works  of  the  law  according  to 
this  commandment,  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,"  &c.  (which  no  man  yet  ever  did  or  could  do),  yet 
thou  shouldest  not  be  justified  before  God :  for  a  man  is  ndt  jus- 
tified by  the  works  of  the  law.  But  hereof  we  will  speak  more 
largely  hereafter. 

The  work  of  the  law  then,  according  to  Paul,  signifieth  the 
work  of  the  whole  law,  whether  it  be  judicial,  ceremonial,  or 
moral.  Now,  if  the  work  of  the  moral  law  do  not  justify,  much 
less  doth  circumcision  justify,  which  is  a  work  of  the  ceremonial 
law.  Wherefore,  when  Paul  saith  (as  he  oftentimes  doth),  "  that 
a  man  is  not  justified  by  the  law,  or  by  the  works  of  the  law" 
(which  are  both  one),  he  speaketh  generally  of  the  whole  law, 
setting  the  righteousness  of  faith  against  the  righteousness  of  the 
whole  law.  "  For  by  the  righteousness  of  the  law,"  saith  he,  "  a 
man  is  not  pronounced  righteous  before  God  :  but  the  righteousness 
of  faith  God  impuleth  freely  through  grace,  for  Christ's  sake."  The 
law,  no  doubt,  is  holy,  righteous,  and  good,  and  consequently  the 
works  of  the  law  are  holy,  righteous,  and  good :  yet,  notwithstand- 
ing, a  man  is  not  justified  thereby  before  God. 

Now,  the  works  of  the  law  may  be  done  either  before  justifica- 
tion or  after.  There  were  many  good  men  even  amongst  the 
Pagans,  as  Xenophon,  Aristides,  Fabius,  Cicero,  Pomponius,  Atti- 
cus,  and  others,  which  before  justification  performed  the  deeds  of 
the  law,  and  did  notable  works.  Cicero  suffered  death  valiantly 
in  a  good  and  just  cause.  Pomponius  was  a  constant  man,  and 
loved  truth,  for  he  never  made  a  lie  himself,  nor  could  suffer  the 
same  in  any  other.  Now,  constancy  and  truth  are  noble  virtues 
and  excellent  works  of  the  law,  and  yet  were  they  not  justified 
thereby.  After  justification,  Peter,  Paul,  and  all  other  Christians 
have  done  and  do  the  works  of  the  law,  yet  are  they  not  justified 
thereby.  "  I  know  not  myself  guilty  in  any  thing  (saith  Paul), 
and  yet  am  I  not  thereby  justified."  (1  Cor.  iv.  4.)  We  see  then 
that  he  speaketh  not  of  any  part  of  the  law,  but  of  the  whole  law, 
and  all  the  works  thereof. 

The  Divinity  of  the  Popish  /Sophisters,  commonly  called  the 
Schoolm,en. 

Wherefore  the  wicked  and  pernicious  opinion  of  the  Papists  is 
utterly  to  be  condemned,  which  attribute  the  merit  of  grace  and 
remission  of  sins  to  the  work  wrought.     For  they  say,  that  a  good 

17 


130  COMMENTARY    ON   GALATIANS. 

work  before  grace,  is  able  to  obtain  grace  of  congruence  (which 
they  call  meritum  de  congruo),  because  it  is  meet  that  God  should 
reward  such  a  work.  But  when  grace  is  obtained,  the  work  fol- 
lowing deserveth  everlasting  hfe  of  due  debt  and  worthiness, 
which  they  call  'meritum  de  condigno.  As  for  example ;  if  a  man 
being  in  deadly  sin,  without  grace,  do  a  good  work  of  his  own  good 
natural  inclination ;  that  is,  if  he  say  or  hear  a  mass,  or  give  alms 
and  such-like,  this  man  of  congruence  deserveth  grace.  When  he 
hath  thus  obtained  grace,  he  doth  now  a  work  which  of  worthirfess 
deserveth  everlasting  life.  For  the  fir^st,  God  is  no  debtor  :  but  be- 
cause he  is  just  and  good,  it  behoveth  him  to  approve  such  a  good 
work,  though  it  be  done  in  deadly  sin,  and  to  give  grace  for  such  a 
service.  But  wheri  grace  is  obtained,  God  is  become,  a  debtor  and 
is  constrained  of  right  and  duty  to  give  eternal  life.  For  now  it 
is  not  only  a  work  of  free  will,  done  according  to  the  substance,  but 
also  done  in  grace,  wliich  maketh  a  man  acceptable  unto  God,  that 
is  to  say,  in  charity. 

This  is  the  divinity  of  the  antichristian  kingdom  ;  which  here  I 
recite,  to  the  end  that  the  disputation  of  Paul  may  be  the  better 
understood  (for  two  contrary  things  being  set  together,  may  be 
the  better  known) ;  and  moreover,  that  all  men  may  see  how  far 
from  the  truth  these  blind  guides,  and  leaders  of  the  blind,  have 
wandered,  and  how  by  this  wicked  and  blasphemous  doctrine  they 
have  not  only  darkened  the  Gospel,  but  have  taken  it  clean  away, 
and  buried  Christ  utterly.  For  if  I,  being  in  deadly  sin,  can  do 
any  little  work  which  is  not  only  acceptable  in  God's  sight  of 
itself,  and  according  to  the  substance,  but  also  is  able  to  deserve 
grace  of  congruence,  and  when  I  have  received  grace,  I  may  do 
works  according  to  grace,  that  is  to  say,  according  to  charity,  and 
get  of  riglit  and  duty  eternal  life  ;  what  need  have  I  now  of  the 
grace  of  God,  forgiveness  of  sins,  of  the  promise,  and  of  the  death 
and  victory  of  Christ  7  Christ  is  now  to  me  unprofitable,  and  his 
benefit  of  none  effect :  for  I  have  free  will  and  power  to  do  good 
works,  whereby  I  deserve  grace  of  congruence,  and  afterwards,  by 
the  worthiness  of  my  work,  eternal  life. 

Such  monstrous  and  horrible  blasphemies  should  have  been 
set  forth  to  the  Turks  and  Jews,  and  not  to  the  church  of  Christ. 
And  hereby  it  plainly  appeareth,  that  the  Pope  with  his  bishops, 
doctors,  priests,  and  all  his  religious  rabble,  had  no  knowledge  or 
regard  of  holy  matters,  and  that  they  were  not  careful  for  the 
health  of  the  silly  and  miserable  scattered  flock.  For  if  they  had 
seen,  but  as  it  were  through  a  cloud,  what  Paul  calleth  sin,  and 


COMMENTARY    ON    GALATIANS.  131 

what  he  calleth  grace,  they  would  never  have  compelled  the 
people  to  believe  such  abominations  and  execrable  Ues.  By 
deadly  sin  th^y  understood  only  the  external  word,  committed 
against  the  law,  as  murder,  theft,  and  such-like.  They  could 
not  see,  that  ignorance,  hatred,  and  contempt  of  God  in  the 
heart,  ingratitude,  murmuring  against  God,  and  resisting  the  will 
of  God,  are  also  deadly  sin,  and  that  the  flesh  cannot  think, 
speak,  or  do  any  thing,  but  that  which  is  devilish  and  altogether 
against  God,  If  they  had  seen  these  mischiefs  fast  rooted  in  the 
nature  of  mari,  they  would  never  have  devised  such  impudent 
and  execrable  dreams  touching  the  desert  of  congruence  and 
worthiness. 

Wherefore  we  must  properly  and  plairdy  define  what  a  wicked 
man  or  deadly  sinner  is.  He  is  such  a  holy  and  bloody  hypo- 
crite as  Paul  was  when  he  went  to  Damascus,  to  pereecute  Jesus 
of  Nazareth,  to  abolish  the  doctrine  of  the  Gospel,  to  murder 
the  faithful,  and  utterly  td  overthrow  tlie  church  of  Christ.  And 
who  will  not  say,  but  that  these  were  horrible  sins?  Yet  could 
not  Paul  see  them.  For  he  was  so  blinded  with  a  perverse  zeal 
of  God,  that  he  thought  these  abominations  to  be  perfect  righ- 
teousness ;  and  high  service  unto  God  ;  and  shall  we  say,  that  such 
as  defend  these  horrible  sins  to  be  perfect  righteousness,  do  deserve 
grace?  ♦ 

Wherefore,  with  Paul,  we  utterly  deny  the  merit  of  congruence 
and  worthiness,  and  affirm,  that  these  speculations  are  nothing 
else  but  mere  deceits  of  Satan,  which  were  never  done  indeed, 
nor  notified  by  any  examples.  For  God  never  gave  to  any  man 
grace  and  everlasting  life  for  the  merit  of  congruence  or  worthi- 
ness. These  disputations  therefore  of  the  schoolmen  touching 
the  merit  of  congruence  and  worthiness,  are  nothing  else  but  vain 
toys  and  dreams  of  idle  brains,  to  no  other  end  and  purpose  but 
to  draw  men  from  the  true  worship  of  God.  And  hereupon  is 
the  whole  Papacy  grounded.  For  there  is  no  religious  person, 
but  he  hath  this  imagination  :  I  am  able  by  the  observation  of 
my  holy  order  to  deserve  grace  of  congruence,  and  by  the  works 
which  I  do  after  that  I  have  received  this  grace,  I  am  able  to 
heap  up  such  treasure  of  merit,  as  shall  not  only  be  sufficient  for 
me  to  obtain  eternal  life,  but  also  to  give  or  sell  unto  others. 
Thus  have  all  the  religious  orders  taught,  and  thus  have  they 
lived.  And  to  defend  this  horrible  blasphemy  against  Christ  the 
Papists  do  at  this  day  attempt  against  us  what  they  can.     And 


132  COMMENTARY   ON   GALATIANS. 

there  is  not  one  of  them  all,  but  the  more  holy  hypocrite  and  merit- 
monger  he  is,  the  more  cruel  and  deadly  enemy  he  is  to  the  Gospel 
of  Christ. 

The  true  Way  to  Christianity. 

Now,  the  true  way  to  Christianity  is  this,  that  a  man  do  first 
acknowledge  himself,  by  the  law,  to  be  a  sinner,  and  that  it  is 
impossible  for  him  to  do  any  good  work.  For  the  law  saith, 
"  Thou  art  an  evil  tree,  and  therefore  all  that  thou  thinkest, 
speakest,  or  dost,  is  against  God."  (Matt.  vii.  17.)  Thou  canst 
not  therefore  deserve  grace  by  thy  works :  which  if  thou  go  about 
to  do,  thou  doublest  thy  offence :  for  since  thou  art  an  evil  tree, 
thou  canst  not  but  bring  forth  e\il  fruits,  that  is  to  say,  sins. 
"  For  whatsoever  is  not  of  faith,  is  sin."  (Rom,  xiv.  23.)  Where- 
fore he  that  would  deserve  grace  by  works  going  before  faith, 
goeth  about  to  please  God  with  sins,  which  is  nothing  else  but  to 
heap  sin  upon  sin,  to  mock  God,  artd  to  provoke  his  wrath. 
When  a  man  is  thus  taught  and  instructed  by  the  law,  then  is  he 
terrified  and  humbled,  then  he  seeth  indeed  the  greatness  of  his 
sin,  and  cannot  find  in  himself  one  spark  of  the  love  of  God : 
therefore  he  justifieth  God  in  his  word,  and  confesseth  that  he  is 
guilty  of  death  and  eternal  damnation.  The  first  part  then  of 
Christianity  is  the  preaching  of  repentance,  »and  the  knowledge  of 
ourselves. 

The  second  part  is,  if  thou  wilt  be  saved,  thou  mayest  not 
seek  salvation  by  works:  "for  God  hath  sent  his  only  begotten 
Son  into  the  world,  that  we  might  live  through  him.  He  was 
crucified  and  died  for  thee,  and  offered  up  thy  sins  in  his  own 
body."  Here  is  no  congruence  or  work  done  before  grace,  but 
wrath,  sin,  terror,  and  death.  Wherefore  the  law  doth  nothing 
else  but  utter  sin,  terrify,  and  humble,  and  by  this  means  pre- 
pareth  us  to  justification,  and  driveth  us  to  Christ.  For  God 
hath  revealed  unto  us  by  his  word,  that  he  will  be  unto  us  a 
merciful  father,  and  without' our  deserts  (seeing  we  can  deserve 
nothing)  will  freely  give  unto  us  remission  of  sins,  righteousness, 
and  hfe  everlasting  for  Christ  his  Son's  sake.  ^For  God  giveth  his 
gifts  freely  unto  all  men,  and  that  is  the  praise  and  glory  of  his 
divinity.  But  the  justiciaries  and  merit-mongers  will  not  receive 
grace  and  everlasting  hfe  of  him  freely,  but  will  deserve  the  same 
by  their  own  works.  For  this  cause  they  would  utterly  take 
from  him  the  glory  of  his  divinity.    To  the  end  therefore  that  he 


COMMENTARY    ON   <3ALATIANS.  133 

may  maintain  and  defend  the  same,  he  is  constrained  to  send  his 
law  before,  which  as  Ughtning  and  thundering  from  heaven,  may 
bruise  and  l)reak  those  hard  rocks. 

This  briefly  is  our  doctrine  as  touching  Christian  righteous- 
ness, contrary  to  tlie  abominations  and  blasphemies  of  the  Pa- 
pists, concerning  the  merit  of  congruence  and  worthiness,  or 
works  before  grace  and  after  grace.  Which  monstrous  dreams 
were  devised  by  such  as  were  never  exercised  with  any  tempta-"^ 
tions,  never  had  any  true  feeUngs  of  sin,  or  of  the  terror  of  death, 
and  therefore  they  know  not  what  they  say,  or  what  they  teach. 
Moreover,  they  can  show  no  example  of  any  wwk  done  either 
before  or  after  grace  that  could  justify  before  God.  Wherefore 
they  are  nothing  else  but  vain  toys  and  foolish  fables,  whereby 
^the  Papists  deceive  both  themselves  and  others.  For  Paul  here 
plainly  affirmetli,  "that  no  man  is  justified  by  the  works  of  the 
law  either  going  before  grace  (whereof  he  speaketh  in  tliis  place) 
or  coming  after  grace- "/You  see  then  that  Christian  righteous- 
ness is  not  such  an  essential  quality  engrafted  in  the  nature  of 
man,  as  the  schoolmen  do  imagine,  when  they  say: 

(  The  Divinity  of  the  Schoolmen.) 

When  a  man  doth  any  good  work  God  accepteth  it,  and  for  that 
work  he  poureth  into  him  charity,  which  they  call  charity  infused- 
This  charityj  say  thej^,  is  a  quahty  remaining  in  the  heart,  and 
this  they  call  formal  righteousness  (which  manner  of  speaking  it 
is  expedient  for  you  to  know,)  and  they  can  abide  nothing  less 
than  to  hear  that  this  quahty  forming  and  adorning  the  soul,  as 
whiteness  doth  tlie  wall,  should  not  be  <x)unted  righteousness. 
They  can  climb  no  liigher  than  to  this  cogitalion  of  man's  reason, 
that  man  is  righteous  by  his  own  formal  righteousness,  which 
Is  grace  making  liim  acceptable  unto  God,  that  is  to  say,  charity. 
So  to  this  quahty  cleaving  unto  the  soul,  that  is  to  Avit,  charity 
(which  is  a  work  after  .the  law,  for  the  law  saith,  "  Thou  shalt 
love  the  Lord  thy  God,"  &c.,)  they  attribute  formal  righteousness, 
that  is  to  say,  true  Christian  righteousness :  and  they  say  that 
this  lighteousness  is  worthy  of  everlasting  life,  and  he  that  hath  it 
is  formally  righteous:  and  moreover,  he  is  eflTectually  or  actually 
righteous,  because  he  now  doth  good  works,  whereunto  everlasting 
life  is  due.  This  is  the  opinion  of  the  Popish  schoolmen,  yea,  even 
of  the  best  of  them  alL 

Some  others  there  be  which  are  not  so  good,   as   Scoius   and 
Occam,,  which  said,  "  that  for  the  Dbtaining  of  the  grace  of  God, 


134  COMMKNTARY    ON    GALATIANS. 

this  charity,  infUsed  or  given  of  God,  is  not  necessary ;  but  that  a 
man,  even  by  his  own  natural  strength,  may  procure  this  charity 
above  all  things."  For  so  reasoneth  Scotus :  if  a  may  love 
a  creature,  a  young  man  a  maiden,  a  covetous  man  money, 
which  are  the  less  good,  he  may  also  love  Grod,  Avhich  is  the 
greater  good.  If  he  have  a  love  of  the  creature  through  his 
natural  strength,  much  more  hath  he  a  love  of  the  Creator. 
With  this  argument  were  all  the  sophisters  convicted,  and  none 
of  them  all  was  able  to  refute  it.  Notwithstanding,  thus  they 
reply  :— 

The  Scripture  compelleth  us  to  confess,  say  they,  that  God, 
(besides  that  natural  love  and  charity  which  is  engrafted  in  us 
wherewith  alone  he  is  not  contented,)  requiieth  also  charity, 
which  he  himself  giveth.  And  hereby  they  accuse  God  as  a* 
tyrant  and  a  cruel  exactor,  who  is  not  content  that  we  keep  and 
fulfil  his  law,  but  above  the  law  (which  we  ourselves  are  able  to 
fidfil)  requireth  also,  that  we  should  accomplish  it  with  other  cir- 
cumstances and  furniture,  as  apparel  to  the  same.  As  if  a  mis- 
tress should  not  be  contented  that  her  cook  had  dressed  her  meat 
excellently  well,  but  should  chide  her  for  that  she  did  not  prepare 
the  same,  being  decked  with  precious  apparel,  and  adorned  with 
a  crown  of  gold.  Now,  what  a  mistress  were  this,  who  when  her 
cook  had  done  all  that  she  was  bound  to  do,  and  also  exactly 
performed  the  same,  would  moreover  require  t!iat  she  should 
wear  such  ornaments  as  she  could  not  have?  Even  so,  what  a 
one  should  God  be,  if  he  should  require  his  law  to  be  fulfilled  of 
us  (which  notwithstanding  by  our  own  natural  strength  we  observe 
and  fulfil)  with  such  furniture  as  we  cannot  have  ? 

But  here,  lest  they  should  seem  to  avouch  contrary  things, 
they  make  a  distinction,  and  sa}'^,  that  the  law  is  fulfilled  two 
manner  of  ways :  first,  according  to  the  substance  of  the  deed  ; 
and  secondly,  according  to  the  mind  of  the  commander.  Accord- 
ing to  the  substance  of  the  deed,  say  they,  we  may  fulfil  all 
things  which  the  law  commandeth,  but  not  according  to  the 
mind  of  the  commander,  which  is,  that  God  is  not  contented 
that  thou  hast  done  all  things  which  are  commanded  in  the  law 
(althotigh  he  can  require  no  more  of  thee;)  but  he  further  re- 
quireth, that  thou  shouldest  fulfil  the  law  in  charity :  not  that 
charity  which  thou  hast  by  nature,  but  that  which  is  above  nature 
and  heavenly,  which  he  himself  giveth.  And  what  is  this  else 
but  to  make  of  God  a  tyrant  and  a  tormentor,  which  requireth 
that  of  us  which  we  are  not  able  to  peiform  ?  and  it  is  in  a  man- 


COMMENTARY   ON   GALATIANS.  138 

ner  as  much  as  if  they  should  say,  that  the  fault  is  not  in  us  if  we 
be  damned,  but  in  God,  which  with  this  circumstance  requireth  his 
law  to  be  accomphshed  of  us. 

These  things  I  do  the  more  diligently  repeat,  that  you  may  see 
how  far  they  have  strayed  from  the  true  sense  of  the  Scripture, 
which  have  said  that  by  our  own  natural  strength  we  may 
iove  God  above  all  things,  or  at  least,  by  the  work  wrought 
we  may  deserve  grace  and  everlasting  Ufe,  And  because  God 
is  not  content  that  we  fulfil  the  law  according  to  the  substance  of 
the  deed,  but  will  have  us  also  to  fulfil  the  same  according  to  the 
mind  of  the  commander ;  therefore  the  Scripture  further  compelleth 
us  to  have  a  quality  above  nature,  poured  into  us  from  above,  and 
that  is  charity,  which  ihey  call  formal  righteousness,  adorning  and 
beautifying  faith,  being  also  the  cause  that  faith  justifieth  us. 
So  faith  is  the  body  and  the  shell;  charity  the  life,  the  kernel, 
the  form  and  furniture.  These  are  the  monstrcms  dreams  of  the 
schoolmen. 

But  we  in  the  stead  of  this  charity  do  place  iaith,  and  we  say, 
that  faith  apprehendeth  Jesus  Christ,  who  is  the  form  which  adorn* 
eth  and  furnishetii  faith  as  the  colour  adorneth  and  beautifieth  the 
wall.  Christian  faith,  therefore,  is  not  an  idle  quality  or  empty  husk 
in  the  heart,  which  may  be  in  deadly  sin  until  charity  come  and 
quicken  it ;  but  if  it  be  true  faith,  is  a  sure  trust  and  confidence  in 
the  heart,  and  a  firm  consent  whereby  Christ  is  apprehended ;  so 
that  Christ  is  the  object  of  faith,  yea,  rather  even  in  faith  Christ  him- 
self is  present  Faith  therefore  is  a  certain  obscure  knowledge,  or 
rather  darkness  which  seeth  nothing ;  and  yet  Christ,  apprehended 
by  faith,  sitteth  in  this  darkness :  like  as  God  in  Sinai  and  in  the 
temple  sat  "  in  the  midst  of  darkness,"  <fec  (Exod.  ix.  9  ;  1  Kings 
viii.  10.)  Wherefore  our  formal  righteousness  is  not  charity  furnish- 
ing and  beautifying  faith,  but  it  is  faith  itself,  which  is  as  it  were  a 
certain  cloud  in  our  hearts ;  that  is  to  say,  a  steadfast  trust  and  aflli- 
ance  in  the  thing  which  we  see  not,  which  is  Christ ;  who  although 
he  be  not  seen  at  all,  yet  he  is  present. 

Faith  therefore  justifieth,  because  it  apprehendeth  and  possess- 
eth  this  treasure,  even  Christ  present.  But  this  presence  cannot 
be  comprehended  of  by  us,  because  it  is  in  darkness,  as  I  have  said. 
Wherefore,  where  assured  trust  and  affiance  of  the  heart  is,  there 
Christ  is  present,  yea  even  in  the  cloud  and  obscurity  of  faith. 
And  this  is  the  true  formal  righteousness,  whereby  a  man  is  jus- 
tified, and  not  by  charity,  as  the  Popish  schoolmen  do  most  wickedly 
affirm. 


136  COMMENTARY    ON    GALATIANS. 

To  conclude,  like  as  the  schoobiien  say,  that  charity  furnisheth 
and  adoriieth  faith  ;  so  do  we  say,  that  it  is  Christ  which  furnisheth 
and  adorneth  faith,  or  rather,  that  he  is  the  very  form  and  perfection 
of  faith.  Wherefore  Christ  apprehended  by  faith,  and  dwelling  in 
the  heart,  is  the  true  Christian  righteousness,  for  the  which  God 
countelh  us  righteous  and  giveth  us  eternal  life.  Here  is  no  work 
of  the  law,  no  charity,  but  a  far  other  manner  of  righteousness,  and 
a  certain  new  world  beyond  and  above  the  law.  For  Christ  or  faith 
is  not  the  law  nor  the  work  of  the  law.  But  concerning  this 
matter,  which  the  schoohnen  neither  well  understood  nor  taught,  we 
intend  to  speak  more  largely  hereafter.  Now  it  shall  be  enough  that 
we  have  showed,  tliat  Paul  speaketh  not  here  of  the  ceremonial  law 
only,  but  of  the  whole  law. 

The  true  Rule  of  Christianity. 

Contrary  to  these  vain  trifles  and  doating  dreams  (as  we  have  also 
noted  before),  we  teach  faith,  and  give  a  true  rule  of  Christianity 
in  this  sort :  first,  that  a  man  must  be  taught  by  the  law  to  know 
himself,  that  so  he  may  learn  to  say  with  the  Prophet,  "  All  have 
sinned,  and  have  need  of  the  glory  of  God."  Also,  "  There  is  not 
one  righteous,  no  not  one  :  not  one  that  understandeth,  not  one  that 
geeketh  after  God  \  all  have  gone  astray."  Also,  "Against  thee  only 
have  I  sinned."  Rom.  i.  24  ;  Psal.  xiv.  1 ;  Psal.  liii.  4 ;  Psal.  h.  4.) 
Thus  we,  by  a  contrary  way,  do  drive  men  from  the  merit  of  con- 
gruence and  worthiness.  Now,  when  a  man  is  humbled  by  the  law, 
and  brought  to  the  knowledge  of  himself,  then  followeth  true  repent- 
ance (for  true  repentance  beginneth  at  the  fear  and  judgment  of 
God),  and  he  seeth  himself  to  be  so  great  a  sinner,  that  lie  can 
find  no  means  bow  he  may  be  delivered  from  his  sin  by  his  own 
strength,  works,  or  merits.  Then  he  pcrceiveth  well  what  Paul 
meaneth  when  he  saith,  "  that  man  is  the  servant  and  bond-slave 
of  sin  ;"  also,  "  that  God  hath  shut  up  all  under  sin"  (Rom,  vii.  14 ; 
Rom.  xi.  31  :  Rom.  iii.  19) ;  and  that  the  whole  world  is  guilty 
before  God,  &c. :  then  he  seeth  that  all  the  divinity  of  the  school- 
men, touching  the  merit  of  congruence  and  worthiness,  in  nothing 
else  but  mere  foolishness,  and  that  by  this  means  the  whole  Papacy 
falleth. 

Here  now  he  beginneth  to  sigh^  and  saith  in  this  wise :  Who 
then  can  give  succour?  For  he  being  thus  terrified  with  the  law, 
utterly  despaireth  of  his  own  strength :  ho  looketh  about,  and 
sigheth  for  the  help  of  a  mediator  and  saviour.  Here  then 
cometli  m.  good  time  the  healthful  word  of  the  Gospel,  and  saith, 


COMMENTARY    ON    OAtATIANS.j  137 

"  Son,  thy  sins  are  forgiven  thee."  (Matt.  ix.  2.)  Believe  in  Christ 
Jesus  crucified  for  thy  sins.  If  thou  feel  thy  sins  and  the  burden 
thereof,  look  not  upon  them  in  thyself,  but  remember  that  they  are 
translated  and  laid  upon  Christ,  whose  stripes  have  made  thee 
whole.   (Isa.  liii.  1.) 

This  is  the  beginning  of  health  and  salvation.  By  this  means 
we  are  deUvered  from  sin  ;  justified,  and  made  inheritors  of  ever- 
lasting life ;  not  for  our  own  works  and  deserts,  but  for  our  faith, 
whereby  we  lay  hold  upon  Christ.  Wherefore  we  also  do  acknow- 
ledge a  quality  and  a  formal  righteousness  of  the  heart ;  not  charity 
(as  the  sophisters  do,)  but  faith,  and  yet  so  notwithstanding,  that  the 
heart  must  behold  and  apprehend  nothing  but  Christ  the  Saviour. 
And  here  it  is  necessary  that  you  know  the  true  definition  of  Christ. 
The  schoolmen  being  utterly  ignorant  hereof,  have  made  Christ  a 
judge  and  a  tormentor,  devising  this  fond  fancy  concerning  the 
merit  of  congruence  and  worthiness. 

But  Christ,  according  to  his  true  definition,  is  no  lawgiver, 
but  a  forgiver  of  sins,  and  a  Saviour.  This  doth  faith  apprehend, 
and  undoubtedly  believe,  that  he  hath  wrought  works  and  merits 
of  congruence  and  worthiness  before  and  after  grace  abundantly. 
For  he  might  have  satisfied  for  all  the  sins  of  the  world  by  one 
only  drop  of  his  blood  ;  but  now  he  hath  shed  it  plentifully,  and 
hath  satisfied  abundantly.  (Heb.  ix.)  "  By  his  own  blood  hath  he 
entered  into  the  holy  place  once  for  all,  and  obtained  eternal  redemp- 
tion." Also  (Rom.  iii.  and  iv.,)  "  And  we  are  justified  freely  by  his 
grace,  through  the  redemption  that  is  in  Christ  Jesus,  whom  God 
hath  set  forth  to  be  a  reconciliation  unto  us,  through  faith  in  his 
blood."  Wherefore  it  is  a  great  matter  to  lay  hold  upon  Christ,  by 
faith,  bearing  the  sins  of  the  world.  And  this  faith  alone  is  counted 
for  righteousness. 

Here  is  to  be  noted,  that  these  three  things,  faith,  Christ,  accepta- 
tion, or  imputation,  must  be  joined  together.  Faith  taketh  hold 
of  Christ,  and  hath  him  present,  and  holdeth  him  inclosed,  as  the  ring 
doth  the  precious  stone.  And  whosoever  shall  be  found  having  this 
confidence  in  Christ,  apprehended  in  the  heart,  him  will  God  account 
for  righteous.  This  is  the  mean,  and  this  is  the  merit  whereby  we  at- 
tain the  remission  of  sins  and  righteousness.  "  Because  thou  believest 
in  me,  saith  the  Lord,  and  thy  faith  layeth  hold  upon  Christ  whom  I 
have  freely  given  unto  thee  that  he  might  be  thy  mediator  and  high- 
priest,  therefore  be  thou  justified  and  righteous."  Wherefore  God  doth 
accept  or  account  us  as  righteous,  only  for  our  faith  in  Christ. 

And  this   acceptation  or  imputation    is    very  necessary :   first, 

18 


138  COMMENTARY    ON    GALATIANS. 

because  we  are  not  yet  perfectly  righteous,  "  but  while  we  remain 
in  this  life,  sin  dwelleth  still  in  our  flesh  ;"  and  this  remnant  of  sin 
God  purgeth  in  us.  Moreover  we  are  sometimes  left  of  the  Holy 
Ghost,  and  fall  into  sins,  as  did  Peter,  David,  and  other  holy 
men.  Notwithstanding,  we  have  always  recourse  to  this  article: 
"  That  our  sins  are  covered,  and  that  God  will  not  lay  them  to 
our  charge."  (Psal.  xxxii.  and  Rom.  iv.)  Not  that  sin  is  not  in 
us  (as  the  Papists  have  taught,  saying,  that  we  must  be  always 
working  well  until  we  feel  that  there  is  no  guilt  of  sin  remaining 
in  us) :  yea,  sin  is  indeed  always  in  us,  and  the  godly  do  feel  it, 
but  it  is  covered,  and  is  not  imputed  unto  us  of  God  for  Christ's 
sake :  whom  because  we  do  apprehend  by  faith,  all  our  sins  are  now 
no  sins.  But  where  Christ  and  faith  be  not,  there  is  no  remission 
or  covering  of  sins,  but  mere  imputation  of  sins  and  condemnation. 
Thus  will  God  glorify  his  Son,  and  will  be  glorified  himself  in  us 
through  him. 

When  we  have  thus  taught  faith  in  Christ,  then  do  we  teach 
also  good  works.  Because  thou  hast  laid  hold  upon  Christ  by 
faith,  through  whom  thou  art  made  righteousness,  begin  now  to 
work  well.  Love  God  and  thy  neighbour,  call  upon  God,  give 
thanks  unto  him,  praise  him,  confess  him.  These  are  good  works 
indeed,  which  flow  out  of  this  faith  and  this  cheerfulness  con- 
ceived in  the  heart,  for  that  we  have  remission  of  sins  freely  by 
Christ. 

Now  what  cross  or  aflliction  soever  do  afterwards  ensue,  they 
are  easily  borne,  and  cheerfully  suflered.  (Matt.  xi.  30.)  "  For 
the  yoke  that  Christ  layeth  upon  us  is  sweet,  and  his  burden  is 
easy."  When  sin  is  pardoned,  and  the  conscience  delivered  from 
the  burden  and  sting  of  sin,  then  may  a  Christian  bear  all  things 
easily  :  because  he  feeleth  all  things  within  sweet  and  comfortable, 
therefore  he  doth  and  suflereth  all  things  willingly.  But  when  a 
man  walketh  in  his  own  righteousness,  whatsoever  he  doth  is  griev- 
ous and  tedious  unto  him,  because  he  doth  it  unwillingly. 

We  therefore  do  make  this  definition  of  a  Christian,  that  a 
Christian  is  not  he  which  hath  no  sin,  but  he  to  whom  God  im- 
puteth  not  his  sin,  through  faith  in  Christ.  This  doctrine  bringeth 
great  consolation  to  poor  afflicted  consciences  in  serious  and  in- 
ward terrors.  It  is  not  without  good-  cause,  therefore,  that  we  do 
so  often  repeat  and  beat  into  your  minds  the  forgiveness  of  sins, 
and  imputation  of  righteousness  for  Christ's  sake :  also  that  a 
Christian  hath  nothing  to  do  Avith  the  law  and  sin,  especially  in 
the  time  of  temptation.     For  in  that  he  is  a  Christian,  he  is  above 


1 


COMMENTARY    ON    GALATIANS.  139 

the  law  and  sin.  For  he  hath  Christ  the  Lord  of  the  law  present 
and  inclosed  in  his  heart  (as  we  have  said)  even  as  a  ring  hath  a 
jewel  or  precious  stone  inclosed  in  it.  Therefore  when  the  law 
accuseth  and  sin  terrifieth  him,  he  looketh  upon  Christ,  and  when 
he  hath  apprehended  him  by  faith,  he  hath  present  with  him  the 
conqueror  of  the  law,  sin,  death,  and  the  devil ;  Avho  reigneth  and 
ruleth  over  them,  so  that  they  cannot  hurt  him.  Wherefore  a  , 
Christian  man,  if  ye  define  him  rightly,  is  free  from  all  laws,  and  is 
not  subject  unto  any  creature,  either  within  or  without:  in  that  he  is  a 
Christian,  I  say,  and  not  in  that  he  is  a  man  or  a  woman,  that  is  to 
say,  in  that  he  hath  his  conscience  adorned  and  beautified  with  this 
faith,  with  this  great  and  inestimable  treasure,  or,  as  Paul  saith, 
"this  unspeakable  gift"  (1  Cor.  ix.  19,)  which  cannot  be  magnified 
and  praised  enovigh,  for  it  maketh  us  the  children  and  heirs  of  God. 
And  by  this  means  a  Christian  is  greater  than  the  whole  world. 
For  he  hath  such  a  gift,  such  a  treasure  in  his  heart,  that  although 
it  seemeth  to  be  but  little,  yet,  notwithstanding  the  smallness  thereof, 
is  greater  than  heaven  and  earth,  because  Christ,  which  is  this  gift, 
is  greater. 

While  this  doctrine,  pacifying  and  quieting  the  conscience,  re- 
maineth  pure  and  uncorrupt.  Christians  are  made  judges  over  all 
kinds  of  doctrine,  and  are  lords  over  the  laws  of  the  whole  world. 
1'hen  can  they  certainly  judge  that  the  Turk  with  his  Alcoran  is 
damned,  because  he  goeth  not  the  right  way,  that  is,  he  acknow- 
ledgeth   not  himself  to   be   miserable   and   damnable,    nor  appre- 
hendeth  Christ  by  faith,  for  whose  sake  he  might  be  assured  that 
his   sins   are   pardoned.     In   like   manner   they   boldly   pronounce 
sentence   against  the   Pope,   that   he   is   condemned  with   all  his 
kingdom,  because  he  so  walketh  and  so  teacheth  (with  all  his  re- 
ligious rabble  of  sophisters  and  schoolmen,)  that  by  the  merit  of 
congruence  we  must  come  to  grace,    and   that   afterward   by   the 
merit  of  worthiness  we  are  received  into  heaven.     Here,  saith  the 
Christian,  this  is  not  the  right  way  to  justify  us,  neither  doth  this 
way  lead  to  heaven.     For  I  cannot,  saith  he,  by  my  works  going 
before   grace,  deserve   grace,    nor   by   my  works   following   grace, 
deserve   eternal   life ;   but   to   him   that   believeth,  sin  is  pardoned     , 
and  righteousness  imputed.     This  trust  and  this  confidence,  maketh    / 
him  the  child  of  God,  and  heir  of  his  kingdom  :  for  in  hope  he  pos-  ( 
sesseth   already   everlasting    life,   assured    unto    him   by   promise.  ...^ 
Through   faith  in   Christ  therefore  all  things  are  given  unto  us,       / 
grace,  peace,  forgiveness  of  sins,  salvation,  and  everlasting  life,  and 
not  for  the  merit  of  congruence  and  worthiness. 


140  COMMENTARY    ON   GALATIANS. 

Wlierefore  this  doctrine  of  the  schoolmen,  with  their  ceremo- 
nies, masses,  and  infinite  foundation  of  the  papistical  kingdom, 
are  most  abominable  blasphemies  against  God,  sacrileges  and  plain 
denials  of  Christ,  as  Peter  had  foretold  in  these  words :  "  There 
shall  be,"  saith  he,  "  false  teachers  among  you,  which  shall  privily 
bring  in  damnable  heresies,  denying  the  Lord  that  hath  brought 
them,"  &,c.  (2  Pet.  ii.  1.)  As  though  he  would  say.  The  Lord 
hath  redeemed  and  bought  us  with  his  blood,  that  he  might  justify 
and  save  us  ;  this  is  the  way  of  righteousness  and  salvation.  But 
there  shall  come  false  teachers,  which  denying  the  Lord,  shall 
blaspheme  the  way  of  truth,  of  righteousness,  and  salvation ;  they 
shall  find  out  new  ways  of  falsehood  and  destruction,  and  many 
shall  follow  their  damnable  ways.  Peter  throughout  this  whole 
chapter  most  lively  painteth  out  the  Papacy,  which  neglecting  and 
despising  the  Gospel  of  faith  in  Christ,  hath  taught  the  works 
and  traditions  of  men :  as  the  merit  of  congruence  and  worthiness, 
the  diflference  of  days,  meats,  vows,  invocation  of  saints,  pilgrimages, 
purgatory,  and  such-like.  In  these  fantastical  opinions  the  Papists 
are  so  nestled,  that  it  is  impossible  for  them  to  understand  one  sylla- 
ble of  the  Gospel,  of  faith,  or  of  Christ. 

And  this  the  thing  itself  doth  well  declare.  For  they  take  that 
privilege  unto  themselves  which  belongeth  unto  Christ  alone. 
He  only  forgiveth  sins,  he  only  giveth  righteousness  and  ever- 
lasting life.  And  they  most  impudently  and  wickedly  do  vaunt 
that  they  are  able  to  obtain  these  things  by  their  own  merits  and 
worthiness  before  and  after  grace.  This,  say  Peter  and  the  other 
Apostles,  is  to  bring  in  damnable  heresies  and  sects  of  perdition. 
For  by  these  means  they  deny  Christ,  tread  his  blood  under  their 
feet,  blaspheme  the  Holy  Ghost,  and  despise  the  grace  of  God. 
Wherefore  no  man  can  sufficiently  conceive  how  horrible  the 
idolatry  of  the  Papists  is.  As  inestimable  as  the  gift  is  which  is 
offered  unto  us  by  Christ,  even  so  and  no  less  abominable  are 
these  profanations  of  the  Papists.  Wherefore  they  ought  not  to 
be  lightly  esteemed  or  forgotten,  but  diligently  weighed  and  con- 
sidered. And  this  maketh  very  much  also  for  the  amplifying  of 
the  grace  of  God,  and  benefit  of  Christ  as  by  the  contrary.  For 
the  more  we  know  the  profanation  of  the  papistical  mass,  so 
much  the  more  we  abhor  and  detest  the  same,  and  embrace  the 
true  use  of  the  holy  communion,  which  the  Pope  hath  taken 
away,  and  hath  made  merchandise  thereof,  that,  being  bouglit  for 
money,  it  might  profit  others.  For  he  saith,  that  the  massing 
priest,   an  apostate,   denying   Christ  and  blaspheming   the    Holy 


COMMENTARY   ON    GALATIANS.  141 

Ghost,  Standing  at  the  altar,  doth  a  good  work,  not  only  for 
himself,  but  also  for  others,  both  quick  and  dead,  and  for  the 
whole  church,  and  that  only  by  the  work  wrought,  and  by  no  other 
means. 

Wherefore  even  by  this  we  may  plainly  see  the  inestimable  pa- 
tience of  God,  in  that  he  hath  not  long  ago  destroyed  the  whole  Pa- 
pacy, and  consumed  it  with  fire  and  brimstone,  as  he  did  Sodom  and 
Gomorrah.  But  now  these  jolly  fellows  go  aljout,  not  only  to  cover, 
but  highly  to  advance  their  impiety  and  filthiness.  This  we  may 
in  no  case  dissemble.  We  must  therefore,  with  all  diligence, 
set  forth  the  article  of  justification,  that,  as  a  most  clear  sun,  it 
may  bring  to  light  the  darkness  of  their  hypocrisy,  and  discover 
their  filthiness  and  shame.  For  this  cause  we  do  so  often  repeat, 
and  so  earnestly  set  forth  the  righteousness  of  faith,  that  the  adver- 
saries may  be  confounded,  and  this  article  established  and  con- 
firmed in  our  hearts.  And  this  is  a  most  necessary  thing ;  for 
if  we  once  lose  this  sun,  we  fall  again  into  our  former  darkness. 
And  most  horrible  it  is,  that  the  Pope  should  ever  be  able  to  bring 
this  to  pass  in  the  church,  that  Christ  should  be  denied,  trodden 
under  foot,  spit  upon,  blasphemed,  yea,  and  that  even  by  the 
Gospel  and  sacraments  ;  which  he  hath  so  darkened,  and  turned 
into  such  horrible  abuse,  that  he  hath  made  them  to  serve 
him  against  Christ,  for  the  estabhshing  and  confirming  of  his 
detestable  abominations.  O  deep  darkness !  O  horrible  wrath 
of  God 

Verse  16.    Even  we,  I  sap,  have  believed  in  Jesus  Christ,  that 
we  might  he  justified. 

This  is  the  true  mean  of  becoming  a  Christian,  even  to  be  justified 
by  faith  in  Jesus  Christ,  and  not  by  the  works  of  the  law.  Here 
we  must  stand,  not  upon  the  wicked  gloss  of  the  schoolmen,  which 
say,  that  faith  then  justifieth,  when  charity  and  good  works  are 
joined  withal.  With  this  pestilent  gloss  the  sophisters  have  dark- 
ened and  corrupted  this  and  other  like  sentences  in  Paul,  wherein 
he  manifestly  attributeth  justification  to  faith  only  in  Christ.  But 
when  a  man  heareth  that  he  ought  to  believe  in  Christ,  and  yet,  not- 
withstanding, faith  justifieth  not  except  it  be  formed  and  furnished 
with  charity,  by  and  by  he  falleth  from  faith,  and  thus  he  thinketh, 
If  faith  without  charity  justified  not,  then  is  faith  in  vain  ^.nd  un- 
profitable, and  charity  alone  justifieth ;  for,  except  faith  be  formed 
with  charity,  it  is  nothing. 

And  to  confirm  this  pernicious  and  pestilent  gloss,  the  adver- 


142  COMMENTARY   ON    OALATIANS. 

saries  do  allege  this  place  (1  Cor.  xiii.,)  "  Though  I  speak  with  the 
tongues  of  men  and  angels,  and  have  no  love,  I  am  nothing." 
And  this  place  is  their  brazen  wall.  But  they  are  men  without 
understanding,  and  therefore  they  can  see  or  understand  nothing 
in  Paul ;  and  by  this  false  interpretation  they  have  not  only  per- 
verted the  words  of  Paul,  but  have  also  denied  Christ,  and  buried 
all  his  benefits.  Wherefore  we  must  avoid  this  gloss  as  a  most 
deadly  and  devilish  poison,  and  conclude  with  Paul  "  that  we  are 
justified,  not  by  faith  furnished  with  charity,  but  by  faith  only  and 
alone." 

.  We  grant  that  we  must  teach  also,  good  works  and  charity,  but 
it  must  be  done  in  time  and  place,  that  is  to  say,  Avhen  the  question 
is  concerning  works,  and  toucheth  not  this  article  of  justification. 
But  here  the  question  is,  by  what  means  are  we  justified  and  attain 
eternal  life.  To  this  we  answer  with  Paul,  "  that  by  faith  only  in 
Christ  we  are  pronounced  righteous,  and  not  by  the  works  of  the 
law  or  charity ;"  not  because  we  reject  good  works,  but  for  that  we 
will  not  suflfcr  ourselves  to  be  removed  from  this  anchorhold  of  our 
salvation,  which  Satan  most  desireth.  Wherefore  since  we  are  now 
in  the  matter  of  justification,  we  reject  and  condemn  all  good  works ; 
for  this  place  will  admit  no  disputation  of  good  works.  In  this  mat- 
ter tHerefore  we  do  generally  cut  off  all  laws  and  all  the  works  of 
the  law. 

But  the  law  is  good,  just,  and  holy.  True,  it  is.  But  when 
we  are  in  the  matter  of  justification,  there  is  no  time  or  place 
to  speak  of  the  law ;  but  the  question  is,  what  Christ  is,  and 
what  benefit  he  hath  brought  unto  us.  Christ  is  not  the  law,  he 
is  not  my  work,  or  the  work  of  the  law  ;  he  is  not  my  charity,  my 
obedience,  my  poverty  ;  but  he  is  the  Lord  of  life  and  death,  a 
mediator,  a  saviour,  a  redeemer  of  those  that  were  under  the  law 
and  sin.  In  him  we  are  by  faith,  and  he  in  us.  The  bridegroom 
must  be  alone  with  the  bride  in  his  secret  chamber,  all  the  servants 
and  family  being  put  apart.  But  afterwards,  when  the  door  is  open, 
and  he  cometh  forth,  then  let  the  servants  and  handmaidens  return, 
to  minister  unto  them  ;  then  let  charity  do  her  office,  and  let  good 
works  be  done. 

We  must  learn  therefore  to  discern  all  laws,  yea,  even  the  law 
of  God,  and  all  works,  from  the  promise  of  the  Gospel,  and  from 
faith,  that  we  may  define  Christ  rightly.  For  Christ  is  no  law, 
and  therefore  he  is  no  exactor  of  the  law  and  works,  "  but  he  is  the 
Lamb  of  God,  that  taketh  away  the  sins  of  the  world."  (John 
i.  29.)    This  doth  faith  alone  lay  hold  of,  and  not  charity,  which 


COMMENTARY   ON    GALATIANS.  143 

notwithstanding,    as    a    certain    thankfulness,   must  follow  faith. 
Wherefore  victory  over  sin   and  death,   salvation   and  everlasting 
life,  come  not  by  the  law,  nor  by  the  works  of  the  law,  nor  yet  by     (r?< 
the  power  of  free-will,  but  by  the  Lord   Jesus   Christ  only   and- 
alone. 

Verse  16.      That  we  might  he  justified  hy  faith  in  Christ,  and 
not  hy  the  works  of  the  laxo. 

Paul  speaketh  not  here  of  the  ceremonial  law  only,  as  before  we 
have  said,  but  of  the  whole  law.  For  the  ceremonial  law  was  as 
well  the  law  of  God,  as  the  moral  law.  As,  for  exaixiple,  circum- 
cision, the  institution  of  the  priesthood,  the  service  and  ceremonies 
of  the  temple,  Avere  as  well  commanded  of  God  as  the  ten  com- 
mandments. Moreover,  when  Abraham  was  commanded  to  offer 
up  his  son  Isaac  in  sacrifice,  it  was  a  law.  This  work  of  Abraham 
pleased  God  no  less  than  other  works  of  the  ceremonial  law  did, 
and  yet  was  he  not  justified  by  this  work,  but  by  faith,  for  the  Scrip- 
ture saith,  "  Abraham  believed  God,  and  it  was  counted  to  him  for 
righteousness."     (Gen.  xv.  6 :  Rom.  iv.  3.) 

But  since  the  revealing  of  Christ,  say  they,  the  ceremonial  law 
killeth  and  bringeth  death.  Yea,  so  doth  the  law  of  the  ten  com- 
mandments also,  without  faith  in  Christ.  Moreover,  there  may  no 
law  be  suffered  to  reign  in  the  conscience,  but  only  the  law  of  the 
spirit  and  life,  whereby  we  are  made  free  in  Christ  from  the  law  of 
the  letter  and  of  death,  from  the  works  thereof,  and  from  all  sins ; 
not  because  the  law  is  evil,  but  for  that  it  is  not  able  to  justify  us,  for 
it  hath  a  plain  contrary  effect  and  working.  It  is  an  high  and  an 
excellent  matter  to  be  at  peace  with  God,  and  therefore,  in  this  case, 
we  have  need  of  a  far  other  mediator  than  Moses  or  the  law. 
Here  we  must  be  nothing  at  all,  but  only  receive  the  treasure 
which  is  Christ,  and  apprehend  him  in  our  hearts  by  faith,  al- 
though we  feel  ourselves  to  be  never  so  full  of  sin.  These  words, 
therefore,  of  the  Apostle,  "  That  we  might  be  justified  by  faith,  and 
not  by  the  works  of  the  law,"  are  very  effectual,  and  not  in  vain  or 
unprofitable,  as  the  schoolmen  think,  and  therefore  tlifey  pass  them 
over  so  lightly. 

Hitherto  ye  have  heard  the  words  of  Paul  which  he  spake  unto 
Peter,  wherein  he  hath  briefly  comprised  the  principal  article  of  all 
Christian  doctrine,  which  maketh  true  Christians  indeed.  Now  he 
turned  to  the  Galatians,  to  whom  he  writeth,  and  thus  he  conclu- 
deth :  since  it  is  so  that  we  are  justified  by  faith  in  Christ,  then  by 
the  works  of  the  law  shall  no  flesh  be  justified. 


Aust 


144  COMMENTARY   ON    GALATIANS. 

Verse  16.     Because  of  the  deeds  of  the  law,  no  flesh  shall  he 

justified. 

Flesh,  in  Paul,  doth  not  signify,  as  the  schoolmen  dream,  manifest 
and  gross  sins,  for  those  he  useth  to  call  by  their  proper  names, 
as  adultery,  fornication,  uncleanness,  and  such-hke,  but  by  flesh 
Paul  meaneth  here,  as  Christ  doth  in  the  third  chapter  of  John : 
"That  which  is  born  of  the  flesh,"  saith  he,  "is  flesh."  (John 
iii.  6.)  Flesh  therefore  signifieth  the  whole  nature  of  man,  with 
reason  and  all  other  powers  whatsoever  do  belong  to  man.  This 
flesh,  saith  he,  is  not  justified  by  works,  no  not  of  the  law.  Flesh, 
therefore,  according  to  Paul,  signifieth  all  the  righteousness, 
wisdom,  devotion,  religion,  understanding,  and  will,  that  is  pos- 
sible to  be  in  a  natural  man,  so  that  if  a  man  be  never  so  righ- 
teous, according  to  reason  and  the  law  of  God,  yet  with  allt  his 
righteousness,  works,  merits,  devotion,  and  religion,  he  is  not 
ified. 

This  the  Papists  do  not  beheve,  but,  being  blind  and  obstinate, 
they  defend  their  abominations  against  their  own  conscience,  and 
continue  still  in  this  their  blasphemy,  having  in  their  mouths  these 
execrable  words :  He  that  doth  this  good  work,  or  that,  de- 
serveth  forgiveness  of  his  sins ;  whosover  entereth  into  this  or 
that  holy  order,  and  keepeth  this  rule,  to  him  we  assuredly  pro- 
mise everlasting  life.  It  cannot  be  uttered  what  an  horrible 
blasphemy  it  is  to  attribute  that  to  the  doctrine  of  devils,  to  the 
decrees  and  ordinances  of  men,  to  the  wicked  traditions  of  the 
Pope,  to  the  hypocritical  works  and  merits  of  monks  and  friars, 
which  Paul  the  Apostle  of  Christ  taketh  from  the  law  of  God. 
For  if  no  flesh  be  justified  by  the  works  of  the  law,  much  less 
shall  it  be  justified  by  the  rules  of  Benedict,  Francis,  or  Augus- 
tine, in  which  there  is  not  one  jot  of  true  faith  in  Christ ;  but  this 
only  they  teach,  that  whosoever  keepeth  these  things  hath  life 
everlasting. 

Wherefore  I  have  much  and  often  marvelled,  that  these  sects 
of  perdition  ?eigning  so  many  years  in  so  great  darkness  and 
errors,  the  Church  could  endure  and  continue  as  it  hath  done. 
Some  there  were  whom  God  called  by  the  text  of  the  Gospel  and 
by  "Baptism.  These  walked  in  simplicity  and  humbleness  of 
heart,  thinking  the  monks  and  friars,  and  such  only  as  were 
anointed  of  the  bishops,  to  be  religious  and  holy,  and  themselves 
to  be  profane  and  secular,  and  not  worthy  to  be  compared  unto 
them.     Wherefore,  they  finding  in  themselves  no  good  worlcs  to 


COMMENTARY    ON    GALATIANS.  145 

set  against  the  wrath  and  judgment  of  God,  did  fly  to  the  death  and 
passion  of  Christ,  and  were  saved  in  this  simpUcity. 

Horrible  and  unspeakable  is  the  wrath  of  God,  in  that  he  hath  so 
long  time  pimished  the  contempt  of  the  Gospel  and  Christ  in  the 
Papists,  and  also  their  ingratitude,  in  giving  them  over  unto  a  rep- 
robate sense,  insomuch  that  they  blaspheming  and  denying  Christ 
altogether  as  touching  his  office,  instead  of  the  Gospel,  received  the 
execrable  rules,  ordinances,  and  traditions  of  men,  which  they  de- 
voutly adored  and  honoured,  yea,  and  preferred  the  same  far  above 
the  word  of  God,  until  at  length  they  were  forbidden  to  marry,  and 
were  bound  to  that  incestuous  single  life,  wherein  they  were  out- 
wardly polluted  and  defiled  with  all  kinds  of  horrible  wickedness,  as 
adultery,  whoredom,  uncleanness,  sodomy,  and  such  other  abomina- 
tions.    This  was  the  fruit  of  that  filthy  single  fife. 

So  Gx)d,  punishing  sin  with  sin,  inv^^rdly  gave  them  over  unto 
a  reprobate  mind,  and  outwardly  suffered  them  to  fall  into  such 
horrible  abominations,  and  that  justly,  because  they  blasphemed 
the  only  Son  of  God,  in  whom  the  Father  would  be  glorified,  and 
whom  he  delivereth  to  death,  that  all  which  believe  in  him  might 
be  saved  by  him,  and  not  by  their  own  execrable  rules  and  orders, 
■"Him  that  honoureth  me,"  saith  he,  "I  wnll  honour,"  (2  Sam. 
ii.  30.)  Now,  God  is  honoured  in  his  Son.  Whoso,  then,  belie veth 
that  the  Son  is  our  Mediator  and  Saviour,  he  honoureth  the  Father, 
and  him  again  doth  God  honour,  that  is  to  say,  adorneth  him  with 
his  gifts,  forgiv^eness  of  sins,  righteousness,  the  Holy  Ghost,  and  ever- 
lasting life.  Contrariwise,  "  They  that  despise  me,"  saith  he,  "  shall 
be  despised." 

This  is  then  a  general  conclusion:  "By  the  deeds  of  the  law 
no  flesh  shall  be  justified."  The  law  of  God  is  greater  than  the 
whole  world,  for  it  comprehendeth  all  men ;  and  the  works  of  the 
law  do  far  excel  even  the  most  glorious  will-woi  ks  of  the  merit- 
mongers  ;  and  yet  Paul  saith,  "  that  neither  the  law,  nor  the  works 
of  the  law,  do  justify."  Therefore,  w^e  conclude  with  Paul,  "  that 
faith  only  justifieth."  This  proposition  he  goeth  about  to  confirm  in 
this  manner : — 

Verse  17.  i/",  then,  while  we  seek  to  fee  made  righteous  by  Christy 
we  ourselves  are  found  sinners,  is  Christ  therefore  the  minis- 
ter of  sin  ?     God  forbid. 

If  this  be  true,  saith  he,  that  we  are  justified  by  Christ,  then  is  it 
impossible  that  we  should  be  sinners,  or  should  be  justified  by 
the  law.     On  the  contrary,  if  this  be  not  tme,  but  that  we  must 

19 


146  COMBfENTART   ON   GALATIANS. 

be  justified  by  the  law,  and  the  works  of  the  law,  it  is  then  im- 
possible that  we  should  be  justified  by  Christ.  One  of  these  two 
must  needs  be  false.  Either  we  are  not  justified  by  Christ,  or  we 
are  not  justified  by  the  law.  But  the  truth  is,  that  we  are  justi- 
fied by  Christ ;  therefore  we  are  not  justified  by  the  law.  He  rea- 
soneth,  therefore,  after  this  manner ;  "  If,  then,  while  we  seek  to  be 
made  righteous  by  Christ,"  &.c.  That  is,  if  we  seek  to  be  justified 
by  Christ,  and  so  being  justified,  are  yet  found  sinners,  having 
need  of  the  law  to  justify  us  being  sinners :  if  we  have  need,  I  say, 
of  the  observation  of  the  law  to  justify  us,  so  that  they  which  are 
righteous  in  Christ  are  not  righteous,  but  have  yet  need  of  the 
law  to  justify  them :  or  if  he  that  is  justified  by  Christ,  must  yet 
fiirther  be  justified  by  the  law,  then  is  Christ  notliing  else  but  a  law- 
giver, and  a  minister  of  sin.  Therefore  he  that  is  justified  and  holy 
in  Christ,  is  not  justified  or  holy,  but  hath  yet  need  of  the  righteous- 
ness and  holiness  of  the  law. 

But  we  are  indeed  justified  and  made  righteous  in  Christ:  for 
the  truth  of  the  Gospel  teacheth  us  that  a  man  is  not  justified  in 
the  law,  but  in  Christ.  Now,  if  they  which  are  justified  in  Christ 
are  yet  found  sinners,  that  is,  do  yet  still  belong  to  the  law,  and  are 
under  the  law  (as  the  false  apostles  teach,)  then  are  they  not  yet 
justified.  For  the  law  accuseth  them,  and  showeth  them  to  be  yet 
sinners,  and  requireth  of  them  the  works  of  the  law,  as  necessary 
to  their  justification.  Therefore  they  that  are  justified  in  Christ,  are 
not  justified :  and  so  it  followeth,  that  Christ  is  not  a  justifier,  but  a 
minister  of  the  law. 

With  these  words  he  vehemently  chargeth  the  false  apostles  and 
all  merit-mongers,  that  they  pervert  all  together  ;  for  they  make  of 
the  law  grace,  and  of  grace  the  law,  of  Moses  Christ,  and  of  Christ 
Moses.  For  they  teach,  that  besides  Christ,  and  all  the  righteous- 
ness of  Christ,  the  observation  of  the  law  is  necessary  to  justifica- 
tion. And  thus  we  see,  that  by  their  intolerable  perverseness,  they 
make  the  law  Christ :  for  by  this  means  they  attribute  that  to  the 
law,  which  properly  belongeth  unto  Christ.  If  thou  do  the  works 
of  the  law,  say  they,  thou  shalt  be  saved :  but  if  thou  do  them  not, 
thou  shalt  not  be  justified,  although  thou  do  believe  in  Christ  ever  so 
much.  Now,  if  it  be  so,  that  Christ  justifieth  not,  but  is  the  minis- 
ter of  sin  (as  it  needs  must  follow  by  their  doctrine,)  then  is  Christ 
the  law ;  for  we  have  nothing  else  of  him  seeing  he  teacheth  that 
we  are  sinners,  than  that  we  have  by  the  law.  So  Christ  being  the 
minister  of  sin,  sendeth  us  to  the  law,  and  to  Moses,  as  to  our  justifier. 

It  cannot  be,  therefore,  but  that  the  Papists,  and  all  such  as 


COMMENTARY    ON   GALATIANS.  lit 

are  ignorant  of  the  righteousness  of  Christ,  or  have  not  the  true 
knowledge  thereof,  must  needs  make  of  Christ  Moses  and  the 
law,  and  of  the  law  Christ.  For  thus  they  teach  :  It  is  true,  say 
they,  that  faitii  in  Christ  justifieth,  but  withal  we  must  needs 
keep  the  commandments  of  God.  For  it  is  written,  "  If  thou 
wilt  enter  into  life,  keep  the  commandments."  (Matt.*  xix.  17.) 
Here,  even  at  the  first  dash,  Christ  is  denied,  and  faith  abolished, 
because  that  is  attributed  to  the  commandments  of  God,  or  to  the 
law,  which  belongeth  to  Christ  alone.  For  Christ,  according  to  his 
tiTie  definition,  is  a  justifier  and  a  redeemer  from  sins.  If  I  attri- 
bute this  to  the  law,  then  is  the  law  my  justifier,  delivering  me  from 
my  sins,  because  I  do  the  works  thereof:  and  so  now  the  law  is 
Christ,  and  Christ  utterly  loseth  his  name,  his  office  and  glory,  and  is 
nothing  else  but  a  minister  of  the  law,  reproving,  terrifying,  pre- 
senting and  sending  the  sinner  to  another  that  may  justify  him; 
which  is  the  proper  office  of  the  law. 

But  the  proper  office  of  Christ  is,  after  the  law  hath  pronounced 
a  man  to  be  guilty,  to  raise  him  up  again,  and  to  loose  him  from 
his  sins,  if  he  believe  the  Gospel.  For  to  all  that  do  believe, 
"  Christ  is  the  end  and  the  full  finishinff  of  the  law  unto  r'vAi- 
teousness  :  he  is  the  Lamb  of  God,  that  taketh  away  the  sins  of 
the  world."  (Rom.  x.  4  ;  John  i.  30.)  But  the  Papists  and  Ana- 
baptists, because  they  understand  not  this  doctrine,  do  turn  all 
clean  contrary,  making  of  Christ  Moses,  and  of  Moses  Christ. 
And  this  is  indeed  (although  they  will  say  otherwise)  their  prin- 
cipal proposition,  that  Christ  is  Moses.  Moreover,  they  deride 
us,  because  we  do  diligently  teach,  and  so  earnestly  require  faith. 
Ha,  ha  !  say  they,  faith,  faith  !  wait  thou  the  time  until  thou  come 
to  heaven  by  faith.  Nay,  thou  must  strive  to  do  greater  and 
weightier  matters.  Thou  must  fulfil  the  law,  according  to  that  say- 
ing, "  Do  this,  and  thou  shalt  Uve."  (Luke  x.  18.)  Faith,  which  ye 
so  highly  extol,  doth  nothing  else  but  make  men  careless,  idle,  and 
negligent.  Thus  are  they  become  nothing  else  but  ministers  of  the 
law,  and  law-workers,  calling  back  the  people  from  baptism,  faith, 
the  promises  of  Christ,  to  the  law  and  works,  turning  grace  into  the 
law  and  the  law  into  grace. 

Who  would  ever  believe,  that  these  things  could  so  easily  be 
confounded  and  mingled  together?  There  is  no  man  so  unsen- 
sible, which  doth  not  perceive  this  distinction  of  the  law  and 
grace  to  be  most  plain  and  manifest.  For  the  very  nature  and 
signification  of  the  words  maketh  this  distinction  and  difference. 
For  who  understandeth  not  that  these  words,  law,  and  grace,  do 


148  COMMENTARY   ON    GALATIANS. 

differ  in  name  and  signification  ?  Wherefore  it  is  a  monstrous 
thing,  that,  this  distinction  being  so  plain,  the  adversaries  should 
be  so  devilish  and  perverse,  as  to  mingle  together  the  law  and 
grace,  and  to  transfonn  Christ  into  Moses.  Therefore  I  often- 
times say,  that  this  doctrine  of  faith  is  very  plain,  and  that  every 
man  may  easily  understand  this  distinction  of  tlie  law  and  grace,  as 
touching  the  words  ;  but  as  touching  the  use  and  practice,  it  is  very 
hard. 

The  Pope  and  his  school-doctors  do  plainly  confess,  that  the 
law  and  grace  are  diverse  and  distinct  things  ;  and  yet  when  they 
come  to  the  use  and  practice  thereof,  they  teach  clean  contrary. 
Faith  in  Christ,  say  they,  whether  it  be  gotten  by  the  strength, 
operation,  and  qualities  of  nature,  or  whether  it  be  faith  infused 
and  poured  into  us  of  God,  yet  is  it  but  a  dead  faith,  if  charity  be 
not  joined  therewith.  Where  is  now  the  distinction  and  difference 
of  the  law  and  grace  ?  Indeed,  they  do  distinguish  them  in  name^ 
but  in  effect  they  call  grace  charity.  Thus  do  all  they  which  so 
straitly  require  the  observation  of  the  law,  and  attribute  justification 
to  the  law  and  works.  Wherefore  whosoever  doth  not  perfectly 
understand  the  article  of  justification  must  needs  confound  and 
mingle  the  law  and  grace  together. 

Let  every  man  therefore  dihgently  learn,  above  all  things,  to 
put  a  difference  between  the  law  and  grace  in  deed  and  in  practice  } 
not  in  words  only,  as  the  Pope  and  the  fantastical  Anabaptist  do  ; 
who,  as  touching  the  words,  do  confess  that  they  are  two  distinct 
things ;  but  in  very  deed  (as  I  have  said)  they  confound  and  mingle 
them  together,  for  they  will  not  grant  that  faith  justifieth  without 
works.  If  this  be  true,  then  Christ  profiteth  me  nothing.  For 
though  my  faith  be  never  so  perfect,  yet  after  their  opinion,  if  this 
faith  be  without  charity,  I  am  not  justified.  And  thus  Christ  appre- 
hended by  faith  is  not  a  justifier,  grace  profiteth  nothing,  neither  can 
faith  be  true  faith  without  charity. 

With  this  doctrine  these  lying  spirits  and  sects  of  perdition  do 
darken  and  deface  the  benefit  of  Christ  at  this  day  ;  they  take 
away  from  him  the  glory  of  a  justifier,  and  make  him  a  minister 
of  sin.  They  are  in  all  things  like  to  the  false  apostles.  For 
even  as  they  throughout  all  the  churches  did  require  circum- 
cision and  the  observation  of  the  law  besides  faith  in  Christ, 
insomuch  that,  vidthout  circumcision  and  keeping  of  the  law,  they 
denied  the  justification  of  faith,  ("  for  except  ye  be  circumcised," 
said  they,  "  after  the  law  of  Moses,  ye  cannot  be  saved,")  even 
so  at  this  day,  these  strait  exactors  of  the  law,  besides  the  righ- 


COMMENTARY   ON    GALATIANS.  149 

teousness  of  faith,  do  require  the  keeping  of  the  commandmentg 
of  God,  according  to  that  saying,  "  13o  this,  and  thou  shalt  hve." 
Also,  "  If  thou  wilt  enter  into  life,  keep  the  commandments." 
(Luke  X.  18  ;  Matt.  xix.  17.)  Wherefore  there  is  not  one  among 
them,  be  he  never  so  wise,  that  understandeth  the  difference  between 
the  law  and  grace. 

But  we  put  a  difference,  and  say,  that  we  do  not  here  dispute 
whether  we  ought  to  do  good  works  ;  whether  the  law  be  good, 
holy,  and  just ;  whether  it  ought  to  be  kept,  or  no  ?  for  this  is 
another  manner  of  question.  But  our  question  is  concerning 
justification,  and  whether  the  law  do  justify,  or  no?  This  the 
adverearies  will  not  liear  ;  they  will  not  answer  to  this  question, 
nor  make  any  distinction  as  we  do,  but  only  cry  out  that  good 
works  ought  to  be  done,  that  the  law  ought  to  be  observed.  We 
know  that  well  enough.  But  because  these  are  diverse  distinct 
matters,  we  will  not  suffer  them  to  be  mingled  together.  That 
good  works  ought  to  be  done,  we  will  hereafter  declare  when  time 
shall  serve.  But  since  we  are  now  in  the  matter  of  justification,  we 
set  aside  here  all  good  works,  for  the  which  the  adversaries  do  so 
earnestly  strive,  ascribing  unto  them  wholly  the  oflftce  of  justifying  ; 
which  is  to  take  from  Christ  his  glory,  and  to  ascribe  the  same 
unto  works. 

Wherefore  this  is  a  strong  argument,  which  I  have  oftentimes  used 
to  my  great  comfort :  "  If  then,  while  we  seek  to  be  made  righteous 
by  Christ,"  &c.  As  though  Paul  would  say,  If- we,  being  justified 
by  Christ,  are  counted  yet  as  not  justified  and  righteous,  but  as  sin- 
ners which  are  yet  to  be  justified  by  the  law,  then  may  we  not  seek 
justification  in  Christ,  but  in  the  law.  But  if  justification  cometh 
by  the  law,  then  cometh  it  not  by  grace.  Now  if  justification  cometh 
not  by  grace  but  by  the  law,  what  hath  Christ  done  and  wrought  by 
his  death,  by  his  preaching,  by  his  victory  which  he  hath  obtained 
over  the  law,  sin,  and  death,  and  by  sending  the  Holy  Ghost  I  We 
must  conclude,  therefore,  that  either  we  are  justified  by  Christ,  or 
else  that  we  are  made  sinners  culpable  and  guilty  through  him. 
But  if  the  law  do  justify,  then  can  it  not  be  avoided,  but  needs 
it  must  follow,  that  we  are  made  sinners  through  Christ,  and  so 
Christ  is  a  minister  of  sin.  The  case  standing  thus,  let  us  then 
set  down  this  proposition  :  every  one  that  believeth  in  the  Lord 
Jesus  Christ  is  a  sinner,  and  is  guilty  of  eternal  death  ;  and  if 
he  fly  not  unto  the  law,  doing  the  works  thereof,  he  shall  not  be 
saved. 

The  Holy  Scripture,  especially  the  New  Testament,   maketh 


150  COMMENTARY    ON   GALATIANS. 

often  mention  of  faith  in  Christ,  and  highly  advanceth  the  same ; 
which  saith,  "  that  whosoever  beheveth  in  him,  is  saved,  perisheth 
not,  is  not  judged,  is  not  confounded,  hath  eternal  hfe,"  &c. 
(John  iii.  16 ;  John  v.  24.)  But  contrariwise  they  say,  he  that 
believeth  in  him  is  condemned,  (fee,  because  he  hath  faith  without 
works,  which  doth  condemn.  Thus  do  they  pervert  all  things, 
making  of  Christ  a  destroyer  and  a  murderer,  and  of  Moses  a 
saviour.  And  is  not  this  an  horriWe  blasphemy,  so  to  teach,  that  by 
doing  good  works  thou  shalt  be  made  worthy  of  eternal  hfe ;  but  by 
beUeving  in  Christ  thou  shalt  be  made  culpable,  and  guilty  of  eternal 
death  ?  that  the  law  being  kept  and  accompUshed,  saveth,  and  faith 
in  Christ  condemneth  ? 

The  self-same  words,  I  grant,  the  adversaries  do  not  use  ;  but 
in  very  deed,  such  is  their  doctrine.  For  faith  infused,  say  they, 
which  properly  they  call  faith  in  Christ,  doth  not  make  us  free 
from  sin,  but  that  faith  which  is  furnished  with  charity.  Hereof 
it  followeth,  that  faith  in  Christ,  without  the  law,  saveth  us  not. 
This  is  plainly  to  affirm,  that  Christ  leaveth  us  in  our  sins,  and 
in  the  wrath  of  God,  and  maketh  us  guilty  of  eternal  death. 
On  the  other  side,  if  thou  keep  the  law,  and  do  the  works 
thereof,  then  faith  justifieth  thee,  because  it  hath  works,  without 
the  which  faith  availeth  nothing.  Therefore  works  justify,  and 
not  faith.  O  horrible  impiety  !  What  pernicious  and  cursed  doc- 
trine is  this  ! 

Paul  therefore  groundeth  his  argument  upon  an  impossibility 
and  a  sufficient  division.  If  we  being  justified  in  Christ,  are  yet 
found  sinners,  and  cannot  he  justified  but  by  another  mean  than 
Christ,  that  is  to  wit,  by  the  law,  then  cannot  Christ  justify  us, 
but  he  only  accuseth  and  condemneth  us ;  and  so  consequently 
it  followeth,  that  Christ  died  in  vain,  and  these  with  other  like 
places  are  false  :  "  Behold  the  Lamb  of  God  that  taketh  away 
the  sins  of  the  world."  Also :  "  He  that  believeth  in  him,  hath 
everlasting  life."  (John  i.  26.")  Yea,  the  whole  Scripture  is 
false,  which  beareth  witness  that  Christ  is  the  justifier  and 
saviour  of  the  world.  For  if  we  be  found  sinners  after  that  we  be 
justified  by  Christ,  it  followeth  of  necessity,  that  they  which  fufil 
the  law  are  justified  without  Christ.  If  this  be  true,  then  are  we 
either  Turks,  or  Jews,  or  Tartarians,  professing  the  name  and 
word  of  God  in  outward  show,  but  in  deed  and  verity  utterly 
denying  Christ  and  his  word.  It  is  great  impiety  therefore  to  affirm 
that  faith,  except  it  be  formed  with  charity,  justifieth  not.  But 
if  the  adversaries  will  needs  defend  this  doctrine,  why  do  thtsy  not 


COMMENTARY   ON   GALATIANS.  151 

tlien  reject  faith  in  Christ  altogether  ^  especially  seeing  they  make 
nothing  else  of  it  but  a  vain  quality  in  the  soul,  which  without 
charity  availeth  nothing  ?  Why  do  they  not  say  in  plain  words, 
that  works  do  justify,  and  not  faith  !  Yea,  why  do  they  not  gene- 
rally deny,  not  only  Paul,  but  also  the  whole  Gospel  j  as  in  very 
deed  they  do,  which  attribute  righteousness  to  works,  and  not  to 
faith  alone  ?  For  if  faith  and  works  together  do  justify,  then  is  the 
disputation  of  Paul  altogether  false,  which  plainly  pronounceth, 
"  that  a  man  is  not  justified  by  the  deeds  of  the  law,  but  by  feith 
alone  in  Jesus  Christ." 

Verse  17.     Is  Christ  therefore  the  minister  of  sin  ? 

This  is  a  kind  of  speech  used  of  the  Hebrews,  which  Paul  in 
2  Cor.  iil  doth  also  use:  where  he  most  divinely  and  plainly 
speaketli  of  these  two  ministers^  to  wit,  of  the  letter  and  the 
spirit,  of  the  law  and  grace,  or  of  death  and  life.  And  he  saith, 
''  That  Moses  the  minister  of  the  law,  was  the  minister  of  sin,"  as 
he  calleth  it,  "  of  wrath,  death,  and  condemnation."  For  Paul  is 
wont  to  give  reproachful  names  unto  the  law,  and  amongst  all  the 
Apostles  he  only  useth  this  manner  of  speech :  the  other  do  not  so 
speak.  And  very  necessary  it  is,  tliat  such  as  are  studious  of  the 
Holy  Scripture  should  understand  this  manner  of  speech  used  of 
the  Apostle. 

Now  a  minister  of  sin  is  nothing  else  but  a  lawgiver,  or  a 
schoolmaster  of  the  law,  which  teacheth  good  works  and  charity, 
and  that  a  man  must  suffer  the  cioss  and  afflictions,  and  follow  the 
example  of  Christ  and  of  the  saints.  He  that  teacheth  and  requi- 
feth  this,  is  a  minister  of  the  law,  of  sin,  of  wrath,  and  of  death : 
for  by  tliis  doctrine  he  doth  nothing  else  but  teiTify  and  afflict  men's 
consciences,  and  shut  them  under  sin.  For  it  is  impossible  for  the 
nature  of  man  to  accomplish  the  law :  yea,  in  those  that  are  justi- 
fied and  have  the  Holy  Ghost,  the  law  of  the  members  fighteth 
against  the  law  of  the  mind.  (Tim.  i.  7.)  What  will  it  not  then  do 
in  the  wicked  which  have  not  the  Holy  Ghost  ?  Wherefore  he  that 
teacheth  tliat  righteousness  cometh  by  the  law,  doth  not  under- 
stand what  he  saith  or  what  he  affirmeth,  and  much  less  doth  he 
keep  the  law,  but  rather  he  deceiveth  himself  and  others,  and  layeth 
upon  them  such  a  burden,  as  they  are  not  able  to  bear,  requiring 
and  teaching  impossible  things,  and  at  the  last  he  bringeth  himself 
and  his  disciples  unto  desperation. 

The  right  use  and  end  therefore  of  the  law  is,  to  accuse  and 
condemn  as  guilty  such  as  hve  in  security,  that  tliey  may  see  them- 


152  COMMENTARY    ON    GALATIANS. 

selves  to  be  in  danger  of  sin,  wrath,  and  death  eternal,  that  so 
they  may  be  terrified  and  brought  even  to  the  brink  of  despera- 
tion, trembling  and  quaking  at  the  falling  of  a  leaf,  and  in  that 
tliey  are  such,  they  are  under  the  law.  For  the  law  requireth 
perfect  obedience  unto  God,  and  condemneth  all  those  that  do 
not  accomplish  the  same.  Now  it  is  certain,  that  there  is  no  man 
living  which  is  able  to  perform  this  obedience  ;  which,  notwith- 
standing, God  straightly  requireth  of  us :  the  law  therefore  justitieth 
not,  but  condemneth,  according  to  that  saying,  "  Cursed  is  he  that 
aliideth  not  in  all  things  that  are  written  m  this  book."  (Deut. 
xxvii.  26 ;  Gal.  iii.  10.)  Therefore  he  that  teacheth  the  law  is  the 
minister  of  the  law. 

Wherefore  it  is  not  without  good  cause,  that  Paul,  in  2  Cor.  iii. 
calleth  the  minister  of  the  law  the  minister  of  sin  :  for  the  law 
showeth  and  uttereth  sin,  which  w'ithout  the  law  is  dead.  Now 
the  knowledge  of  sin  (I  speak  not  here  of  that  speculative  know- 
ledge of  hypocrites,  but  of  a  true  knowledge  by  the  which  we  see 
the  wrath  of  God  against  sin,  and  feel  a  true  taste  of  death) 
terrifieth  the  heart,  driveth  down  to  desperation,  killeth,  and  de- 
stroyeth.  (Rom.  vii.)  Wherefore  these  schoolmasters  of  the  law 
and  works,  are  called  in  the  Scripture  oppressors  and  tyrants. 
For  as  the  taskmasters  in  Egypt  did  oppress  the  children  of  Israel 
(Exod.  V.)  with  corporal  servitude,  so  do  these  lawgivers  and 
taskmasters  drive  men  into  spiritual  and  most  miserable  bondage 
of  soul,  and  at  length  bring  them  to  desperation  and  utter  deflruc- 
tion.  These  do  neither  know  themselves  nor  the  force  of  "the 
law :  neither  is  it  possible  for  them  to  have  quietness  and  peace 
of  conscience  in  great  and  inward  terrors,  and  in  the  agony  of 
death,  yea,  though  they  have  observed  the  law,  loved  their  neigh- 
bours, done  many  good  works,  and  suffered  great  afflictions  :  for 
the  law  always  terrifieth  and  accuseth,  saying.  Thou  never  didst 
accomplish  all  that  is  commanded  in  the  law  :  but  accursed  is  he 
that  hath  not  done  all  things  contained  therein.  Wherefore  these 
terrors  remain  still  in  the  conscience,  and  increase  more  and  more. 
And  if  such  schoolmasters  of  the  law  be  not  raised  up  by  faith  and 
the  righteousness  of  Christ,  they  are  driven  down  headlong  to  des- 
peration. 

This  also  was  notably  figured  when  the  laAv  was  given,  as  we 
may  see  in  the  19th  and  20th  of  Exodus.  Moses  brought  the 
people  out  of  the  tents,  to  meet  with  the  Lord,  that  they  might 
hear  him  speak  unto  them  out  of  the  dark  cloud.  Tlien  the 
people  being  astonished  and  trembhng  for  fear,  fled   back,  which 


COMMENTARY   ON   GALATIANS.  153 

a  little  before  had  promised  to  do  all  that  God  had  commanded, 
and  standing  aloof  off,  said  unto  Moses,  "  Who  can  abide  to  see 
the  fire,  and  to  hear  the  thunderings  and  noise  of  the  trumpet? 
Talk  thou  with  us,  and  we  will  hear  thee,  but  let  not  God  talk  with 
us,  lest  we  die."  So  the  proper  office  of  the  law  is  to  lead  us  out  of 
our  tents  and  tabernacles,  that  is  to  say,  from  the  quietness  and  se- 
curity wherein  we  dwell,  and  from  trusting  in  ourselves,  and  to 
bring  us  before  the  presence  of  God,  to  reveal  his  wrath  unto  us, 
and  to  set  before  us  our  sins.  Here  the  conscience  feeleth  that  it 
hath  not  satisfied  the  law,  neither  is  it  able  to  satisfy  it,  nor  to  bear 
the  wrath  of  God,  which  the  law  revealeth  when  it  bringeth  us  forth 
after  this  manner  before  the  presence  of  God,  that  is  to  say,  when 
it  feareth  us,  accuseth  us,  and  setteth  before  us  our  sins.  Here  it  is 
impossible  that  we  should  be  able  to  stand,  and  therefore,  being 
thoroughly  afraid,  we  fly,  and  we  cry  out  with  the  children  of 
Israel,  "  We  shall  die,  we  shall  die ;  let  not  the  Lord  speak  unto  us, 
but  speak  thou  unto  us,"  (fee. 

He,  then,  which  teacheth  that  faith  in  Christ  justifieth  not  with- 
out the  observation  of  the  law,  maketh  Christ  a  minister  of  sin,  that 
is  to  say,  a  schoolmaster  of  the  law,  which  teacheth  the  self-same 
doctrine  that  Moses  did.  By  this  means  Christ  is  no  Saviour,  no 
giver  of  grace,  but  a  cruel  tyrant,  who  requireth  such  things  as 
Moses  did,  which  no  man  is  able  to  perform.  See  how  all  the 
merit-mongers  do  take  Christ  to  be  but  a  law  giver,  and  the  Gospel 
to  be  nothing  else  but  a  certain  book  which  containeth  new  laws 
concerning  works,  as  the  Turks  dream  of  their  Alcoran.  But,  as 
touching  laws,  there  is  enough  in  Moses.  The  Gospel,  then,  is  a 
preaching  of  Christ,  which  forgiveth  sins,  giveth  grace,  justifieth, 
and  saveth  sinners.  Now,  whereas  there  are  commandments  found 
in  the  Gospel,  they  are  not  the  Gospel,  but  expositions  of  the  law, 
and  matters  depending  upon  the  Gospel. 

To  conclude :  if  the  law  be  the  ministry  of  sin  then  is  it 
also  the  ministry  of  wrath  and  of  death.  For  as  the  law  revealeth 
sin,  so  doth  it  terrify  a  man,  it  showeth  unto  him  his  sin  and 
wrath  of  God,  and  striketh  into  him  a  terror  of  death  and  damna- 
tion. For  this  the  conscience  by  and  by  gathereth :  Thou  hast 
not  kept  the  commandments  of  God — therefore  is  God  angry 
with  thee.  If  he  be  angry  with  thee  he  will  destroy  thee  and 
condemn  thee  for  ever.  And  it  thinketh  this  to  be  an  infallible 
consequence:  I  have  sinned,  therefore  I  must  die.  And  so  it 
foUoweth,  that  the  ministry  of  sin  is  the  ministry  of  wrath  and 

condemnation ;  for  after  that  sin  is  revealed,  by  and  by  ensueth 

20 


164  COMMENTARY    ON    GALATIANS. 

the  wrath  of  God,  death,  and  damnation.  And  hereof  it  cometh, 
that  many  which  are  not  able  to  bear  the  judgment  and  wrath  of 
God,  which  the  law  setteth  before  their  eyes,  do  kill,  hang,  or  drown 
themselves. 

Verse  17.     God  forbid. 

As  though  he  would  say,  Christ  is  not  the  minister  of  sin,  but 
the  giver  of  righteousness  and  eternal  life.  Wherefore  Paul  sepa- 
rateth  Moses  far  from  C?hrist.  Let  Moses,  then,  tarry  on  the  earth, 
let  him  be  the  schoolmaster  of  the  letter  and  exactor  of  the  law,  let 
him  torment  and  crucify  sinners.  But  the  believers,  saith  Paul, 
have  another  schoolmaster  in  their  conscience  ;  not  Moses,  but 
Christ,  which  hath  abolished  the  law,  and  hath  overcome  the  wrath 
of  God,  and  destroyed  death.  He  biddeth  us  that  labour  and  are 
oppressed  with  all  manner  of  calamities,  to  come  unto  him. 
Therefore,  when  ye  fly  unto  him,  Moses  with  his  law  vanisheth 
away  (Deut.  iii.  4,)  so  that  his  sepulchre  can  no  where  be  seen,  sin 
and  death  can  hurt  us  no  more ;  for  Christ  our  instructor  is  Lord 
over  the  law,  sin,  and  death,  so  that  they  which  beUeve  in  him  are 
delivered  from  the  same.  It  is,  therefore,  the  proper  office  of  Christ 
to  deliver  from  sin  and  death,  and  this  Paul  teacheth  and  repeateth 
every  where. 

We  are  condemned  and  killed  by  the  law,  but  by  Christ  we 
are  justified  and  restored  to  life.  The  law  astonisheth  us,  and 
driveth  us  from  God,  but  Christ  reconcileth  us  to  God,  and  maketh 
for  us  an  entrance,  that  we  may  boldly  come  unto  him.  "  For 
he  is  the  Lamb  of  God,  that  hath  taken  away  the  sins  of  the 
world."  Now,  if  the  sin  of  the  world  be  taken  away,  then  is  it  ta- 
ken away,  from  me  also,  which  do  believe  in  him.  If  sin  be  taken 
away,  then  is  the  wrath  of  God,  death,  and  damnation  taken  away 
also.  And  in  the  place  of  sin  succeedeth  righteousness;  in  the 
place  of  wrath,  reconciliation  and  grace  ;  in  the  place  of  death,  life ; 
and  in  the  place  of  damnation,  salvation.  Let  us  learn  to  practise 
this  distinction,  not  in  words  only,  but  in  life  and  lively  experience, 
and  with  an  inward  feeling ;  for  where  Christ  is  there  must  needs 
be  joy  of  heart  and  peace  of  conscience,  for  Christ  is  our  reconcilia- 
tion, righteousness,  peace,  life,  and  salvation.  Briefly,  whatsoever 
the  poor  afflicted  conscience  desireth,  it  findeth  in  Christ  abundantly. 
Now  Paul  goeth  about  to  ampUfy  this  argument,  and  to  persuade  as 
followeth. 


COMMENTARY    ON    GALATIANS.  155 

Verse  18.    For  if  I  build  again  the  things  that  I  have  destroyed, 

I  make  myself  a  trespasser. 
As  if  he  should  say,  I  have  not  preached  to  this  end,  that  I  might 
build  again  those  things  which  I  once  destroyed.  For  if  I  should 
so  do,  I  should  not  only  labour  in  vain,  but  should  make  myself 
also  a  transgressor,  and  overthrow  all  together,  as  the  false  apostles 
do  :  that  is  to  say,  of  grace,  and  of  Christ,  I  should  again  make 
the  law  and  Moses  ;  and  contrariwise,  of  the  law  and  Moses  I 
should  make  grace  and  Christ.  Now,  by  the  ministry  of  the 
Gospel,  I  have  abolished  sin,  heaviness  of  heart,  wrath,  and 
death.  For  thus  have  I  taught.  Thy  conscience,  O  man,  is 
subject  to  the  law,  sin,  and  death  ;  from  which  thou  canst  not  be 
delivered  either  by  men  or  angels.  But  now  cometh  the  Gospel, 
anA  preacheth  unto  thee  remission  of  sins  by  Jesus  Christ,  who  hath 
abolished  the  law,  and  hath  destroyed  sin  and  death :  believe  in  him ; 
so  shalt  thou  be  delivered  from  the  curse  of  the  law,  and  from  the 
tyranny  of  sin  and  death :  thou  shalt  become  righteous,  and  have 
eternal  life. 

Behold  how  I  have  destroyed  the  law,  by  the  preaching  of  the 
Gospel,  to  the  end  that  it  should  not  reign  in  thy  conscience  any 
more.  For  when  the  new  guest,  Christ.  Jesus,  cometh  into  the 
new  house,  there  to  dwell  alone,  Moses  the  old  inhabiter,  must  give 
place  unto  him,  and  depart  some  whither  else.  Also  where  Christ 
the  new  guest  is  come  to  dwell,  there  can  sin,  wrath,  and  death 
have  no  place :  but  there  now  dwelleth  mere  grace,  righteousness, 
joy,  life,  true  affiance,  and  trust  in  the  Father,  now  pacified,  and  re- 
conciled unto  us,  gracious,  long-suffering,  and  full  of  mercy,  for  his 
Son  Christ's  sake.  Should  I  then,  driving  out  Christ,  and  destroy- 
ing his  kingdom,  which  I  have  planted  through  the  preaching  of  the 
Gospel,  now  build  up  again  the  law,  and  set  up  the  kingdom  of 
Moses  !  Indeed  this  should  I  do,  if  I  should  teach  circumcision  and 
the  observation  of  the  law  to  be  necessary  to  salvation,  as  the 
false  apostles  do ;  and  by  this  means,  in  the  stead  of  righteousness 
and  life,  I  should  restore  again  sin  and  death.  For  the  law 
doth  nothing  else  but  utter  sin,  procure  God's  wrath,  kill  and 
destroy. 

What  are  the  Papists,  I  pray  you,  yea,  the  best  of  them  all, 
but  destroyers  of  the  kingdom  of  Christ,  and  builders  up  of 
the  kingdom  of  the  devil  and  of  sin,  of  wrath  and  eternal  death? 
Yea,  they  destroy  the  church,  which  is  God's  building,  not  by 
the  law  of  Moses,  as  did  the  false  apostles,  but  by  men's  traditions 


156  COMMENTARY    ON   GALATIANS. 

and  doctrines  of  devils.  And  even  so  the  fantastical  heads  which 
are  at  this  day,  and  shall  come  after  us,  do  destroy,  and  shall 
destroy,  tiiose  things  which  we  have  built,  do  build,  and  shall  build 
up  again,  those  things  which  we  have  destroyed. 

But  we,  by  the  grace  of  Christ,  holding  the  article  of  justification, 
do  assuredly  know,  that  we  are  justified  and  reputed  righteous 
before  God  by  faith  only  in  Christ.  Therefore  we  do  not  mingle 
the  law  and  grace,  faith  and  works  together ;  but  we  separate 
them  far  asunder.  And  this  distinction  or  diflference  between  the 
law  and  grace,  let  every  true  Christian  mark  diligently,  and  let 
him  suffer  the  same  to  take  place,  not  in  letters  and  syllables,  but 
in  practice  and  inward  experience :  so  that  when  he  heareth  that 
good  works  ought  to  be  done,  and  that  the  example  of  Christ  is 
to  be  followed,  he  may  be  able  to  judge  rightly,  and  say,  Well, 
all  these  things  will  I  gladly  do.  What  then  foUoweth?  TTliou 
shall  then  be  saved  and  obtain  everlasting  life.  Nay,  not  so.  I 
grant,  indeed,  that  I  ought  to  do  good  works,  patiently  to  sufilcr  trou- 
bles and  afflictions,  and  to  shed  my  blood  also,  if  need  be,  for  Christ's 
cause ;  but  yet  am  I  not  justified,  neither  do  I  obtain  salvation 
thereby. 

We  must  not  therefore,  draw  good  works  into  the  article  of  justifi- 
cation, as  the  monks  have  done,  which  say,  that  not  only  good 
works,  but  also  the  punishments  and  torments  which  malefactors 
suffer  for  their  wicked  deeds,  do  deserve  everlasting  life.  For  thus 
they  comfort  them  when  they  are  brought  to  the  gallows  or  place  of 
execution.  Thou  must  suffer  wiUingly  and  patiently  this  shameful 
death ;  which,  if  thou  do,  thou  shalt  deserve  remission  of  thy  sins 
and  everlasting  life.  What  an  horrible  thing  is  this,  that  a  wretched 
thief,  a  murderer,  a  robber,  should  be  so  miserably  seduced  in  that 
extreme  anguish  and  distress,  that  even  at  the  very  point  of  death, 
when  he  is  now  ready  to  be  hanged,  or  to  have  his  head  cut  off,  he 
should  refuse  the  Gospel  and  sweet  promises  in  Christ,  which  are 
only  able  to  bring  comfort  and  salvation,  and  should  be  commanded 
to  hope  for  pardon  of  his  sins,  if  he  wilhngly  and  patiently  endure 
that  opprobrious  death  which  he  suffereth  for  his  mischievous  deeds  ? 
What  is  this  else  but  to  heap  upon  him  which  is  already  most  miser- 
ably afflicted,  extreme  perdition  and  destruction,  and  through  a 
false  conscience  in  his  own  death,  to  show  him  the  ready  way  to 
hell? 

Hereby  these  hypocrites  do  plainly  declare,  that  they  neither 
teach  nor  understand  one  letter  or  syllable  concerning  grace,  the 
Gospel,  or  Christ.     They  retain  only  in  outward  show  the  name 


COMMENTARY    ON   GALATIANS.  157 

of  the  Gospel  and  of  Christ,  that  they  may  beguile  the  hearts  of  the 
people.  Notwithstanding,  they  denying  and  rejecting  Christ  indeed, 
do  attribute  more  to  the  traditions  of  men,  than  to  the  Gospel  of 
Christ.  Which  thing  to  be  true,  so  many  kinds  of  false  worships, 
so  many  religious  orders,  so  many  ceremonies,  and  so  many  will- 
workers,  do  plainly  witness  ;  all  which  things  were  instituted  as 
available  to  deserve  grace,  righteousness,  and  everlasting  Ufe.  In  their 
confessions  they  make  no  mention  of  faith  or  the  merit  of  Christ, 
but  they  teach  and  set  forth  the  satisfactions  and  merits  of  men,  as 
may  plainly  appear  in  this  form  of  absolution  (I  speak  nothing  here 
of  other  matters)  which  the  monks  used  among  themselves,  yea, 
and  such  as  would  be  counted  more  devout  and  more  religious  than 
others  ;  which  I  think  good  here  to  set  down,  that  our  posterity  may 
see  how  great  and  how  horrible  the  kingdom  of  the  Pope  is. 

THE    FORM    OF    A    MONKISH    ABSOLUTION. 

God  forgive  thee,  my  brother.  The  merit  of  the  passion  of 
our  Lord  Jesus  Christ,  and  of  blessed  S.  Mary,  always  a  virgin, 
and  of  all  the  iSai7its  ;  the  merit  of  thine  order,  the  straitness  of 
thy  religion,  the  humility  of  thy  confession,  the  contrition  of  thy 
heart,  the  good  works  which  thou  hast  done,  and  shalt  do  for 
the  love  of  our  Lord  Jesus  Christ,  be  unto  thee  available  for  the 
remission  of  thy  sins,  the  increase  of  desert  and  grace,  and  the 
reward  of  everlasting  life.     Amen. 

Ye  hear  the  merit  of  Christ  mentioned  in  these  words  :  but  if  ye 
weigh  them  well,  ye  shall  perceive  that  Christ  is  there  altogether 
unprofitable,  and  that  the  glory  and  name  of  a  Justifier  and 
Saviour  is  quite  taken  from  him  and  given  to  monkish  merits. 
Is  not  this  to  take  the  name  of  God  in  vain  ?  Is  not  this  to  con- 
fess Christ  in  words,  and  in  very  deed  to  deny  his  power,  and 
blaspheme  his  name  ?  I  myself  also  was  also  entangled  with 
this  error.  I  thought  Christ  to  be  a  judge  (although  I  confessed 
with  my  mouth,  that  he  suffered  and  died  for  man's  redemption,) 
and  ought  to  be  pacified  by  the  observation  of  my  rule  and  order. 
Therefore  when  I  prayed  or  when  I  said  mass,  I  used  to  add  this 
in  the  end  :  O  Lord  Jesus,  I  come  unto  thee,  and  I  pray  thee 
that  these  burdens  and  this  straitness  of  my  rule  and  rehgion  may 
be  a  full  recompense  for  all  my  sins.  But  now  I  give  thanks  unto 
God,  the  Father  of  all  mercies,  which  hath  called  me  out  of  dark- 
ness unto  the  light  of  his  glorious  Gospel,  and  hath  given  unto  me 
plentiful  knowledge  of  Christ  Jesus  my  Lord ;   for  whose  sake  I 


168  COMMENTARY   ON    GALATIANS. 

count  all  things  to  be  but  loss,  yea,  I  esteem  them  but  as  dung", 
that  I  may  gain  Christ,  and  that  I  may  be  found  in  him,  not 
having  mine  own  righteousness  out  of  the  rule  of  Augustine,  but 
that  righteousness  which  cometh  by  faith  in  Christ :  unto  whom, 
with  the  Father  and  the  Holy  Ghost,  be  praise  and  glory  world 
end  without.     Amen. 

We  conclude  therefore  with  Paul,  "  that  we  are  justified  by 
faith  only  in  Christ,  without  the  law."  Now  after  that  a  man  is 
once  justified,  and  possesseth  Christ  by  faith,  and  knoweth  that 
he  is  his  righteousness  and  life,  doubtless  he  will  not  be  idle,  but  as 
a  good  tree  he  will  bring  forth  good  fruits.  For  the  believing  man 
hath  the  Holy  Ghost,  and  where  the  Holy  Ghost  dwelleth,  he  will 
not  suffer  a  man  to  be  idle,  but  stirreth  him  up  to  all  exercises  of 
piety  and  godliness,  and  of  true  religion,  to  the  love  of  God,  to  the 
patient  suffering  of  afflictions,  to  prayer,  to  thanksgiving,  to  the  ex- 
ercise of  charity  towards  all  men. 

Hitherto  we  have  handled  the  first  argument,  wherein  Paul  con- 
tendeth  that  either  we  cannot  be  justified  by  the  law,  or  else  that 
Christ  must  needs  be  the  minister  of  sin.  But  this  is  impossible  : 
wherefore  we  conclude,  that  justification  cometh  not  by  the  law. 
Of  this  place  we  have  largely  entreated,  as  it  is  worthy,  and  yet  can 
it  not  be  taught  and  beaten  into  men's  heads  sufficiently. 

Verse  19.     For  I  through  the  law  am  dead  to  the  law,  that  1 
might  live  unto  God. 

These  are  marvellous  words,  and  unknown  kinds  of  speech,  which 
man's  reason  can  in  no  wise  understand.  And  although  they  be 
but  few,  yet  are  they  uttered  with  great  zeal  and  vehemency  of 
spirit,  and  as  it  were  in  great  displeasure.  As  if  he  should  say : 
Why  do  ye  boast  so  much  of  the  law  ?  Whereof  in  this  case  I  will 
be  ignorant.  But  if  ye  will  needs  have  the  law,  I  also  have  the 
law.  Wherefore,  as  though  he  were  moved  through  indignation  of 
the  Holy  Ghost,  he  calleth  grace  itself  the  law,  giving  a  new  name 
to  the  effect  and  working  of  grace,  in  contempt  of  the  law  of  Moses 
and  the  false  apostles,  which  contended  that  the  law  was  necessary 
to  justification :  and  so  he  setteth  the  law  against  the  law.  And 
this  is  a  sweet  kind  of  speech,  and  full  of  consolation,  when  in  the 
Scriptures,  and  specially  in  Paul,  the  law  is  set  against  the  law,  sin 
against  sin,  death  against  death,  captivity  against  captivity,  hell 
against  hell,  the  altar  against  the  altar,  the  lamb  against  the  lamb, 
the  passover  against  the  passover. 

In  the  eighth  to  the  Romans  it  is  said,  "  For  sin  he  condemned 


COMMENTARY   ON    GALATIANS.  159 

sin."  Psal.  Ixviii.  Eph.  iv.  "  He  hath  led  captivity  captive."  Hos. 
xrii.  "  O  death,  I  will  be  thy  death :  O  hell,  I  will  be  thy  destruc- 
tion." So  he  saith  here,  that  through  the  law  he  is  dead  to  the  law. 
As  if  he  said :  The  law  of  Moses  accuseth  and  condemneth  me  ; 
but  against  that  accusing  and  condemning  law,  I  have  another  law, 
which  is  grace  and  liberty.  (James  i.  25.)  This  law  accuseth  the 
accusing  law,  and  condemneth  the  condemning  law.  So  death 
killed  death :  but  this  killing  death  is  life  itself.  But  it  is  called  the 
death  of  death,  by  a  vehement  indignation  of  spirit  against  death. 
So  righteousness  taketh  the  name  of  sin,  because  it  condemneth  sin, 
and  this  condemning  of  sin  is  true  righteousness. 

And  here  Paul  seemeth  to  be  an  heretic;  yea,  of  all  heretics 
the  greatest ;  and  his  heresy  is  strange  and  monstrous.  For  he 
saith,  "That  he  being  dead  to  the  law,  hveth  to  God."  The 
false  apostles  taught  this  doctrine:  Except  thou  hve  to  the  law, 
thou  art  dead  to  God:  that  is  to  say,  unless  thou  live  after  the 
law,  thou  art  dead  before  God-  But  Paul  saith  quite  contrary : 
"Except  thou  be  dead  to  the  law,  thou  canst  not  live  to  God." 
The  doctrine  of  our  adversaries  at  this  day,  is  like  to  the  doctrine 
of  the  false  apostles  of  that  time.  If  thou  wilt  live  to  God,  say 
they,  live  to  the  law  or  after  the  law.  But  contrariwise  we  say, 
If  thou  wilt  live  to  God,  thou  must  be  utterly  dead  to  the  law. 
Man's  reason  and  wisdom  understandeth  not  this  doctrine  ;  there- 
fore it  teacheth  always  the  contrary :  that  is,  if  thou  wilt  live  unto 
God,  thou  must  keep  the  law :  for  it  is  written,  "  Do  this,  and 
thou  shalt  live."  And  this  is  a  special  principle  amongst  all  the 
Popish  divines :  he  that  liveth  after  the  law,  liveth  unto  God. 
Paul  saith  the  contrary  ;  that  is,  we  cannot  live  unto  God,  unless 
we  be  thoroughly  dead  to  the  law.  Wherefore  we  must  mount 
up  to  this  heavenly  altitude,  that  we  may  be  assured,  that  we  are 
far  above  the  law,  yea,  that  we  are  utterly  dead  unto  the  law. 
Now,  if  we  be  dead  unto  the  law,  then  hath  the  law  no  power 
over  us,  like  as  it  hath  no  power  over  Christ  who  hath  delivered  us 
for  the  same,  that  we  might  live  unto  God.  All  these  things  tend  to 
this  end,  to  prove  that  we  are  not  justified  by  the  law,  but  by  faith 
only  in  Jesus  Christ. 

And  here  Paul  speaketh  not  of  the  ceremonial  law  only  (as 
before  we  have  declared  more  at  large,)  but  of  the  whole  law, 
whether  it  be  ceremonial  or  moral,  which  to  a  Christian  is  utterly 
abrogate,  for  he  is  dead  unto  it :  not  that  the  law  is  utterly  taken 
away :  nay,  it  remaineth,  liveth  and  reigneth  still  in  the  wicked. 
But  a  godly  man  is  dead  unto  the  law,  like  as  he  is  dead  unto 


160  COMMENTARY   ON   GALATIANS. 

sin,  the  devil,  death,  and  hell :  which  notwithstanding  do  still  re- 
main, and  the  world  with  all  the  wicked  shall  still  abide  in  them. 
"Wherefore  when  the  Papist  understandeth  that  the  ceremonial  law 
only  is  abolished,  understand  thou,  that  Paul  and  every  Christian  is 
dead  to  the  law,  and  yet  the  whole  law  remaineth  still. 

As  for  example :  Christ  rising  from  death  is  free  from  the  grave, 
and  yet  the  grave  remaineth  still.  Peter  is  delivered  from  the 
prison,  the  sick  of  the  palsy  from  his  bed,  the  young  man  from  his 
coffin,  the  maiden  from  her  couch ;  and  yet  the  prison,  the  bed,  the 
coffin,  the  couch,  do  remain  still.  Even  so  the  law  is  abolished 
when  I  am  not  subject  unto  it,  the  law  is  dead  when  I  am  dead 
unto  it,  and  yet  it  remaineth  still.  But  because  I  am  dead  unto  it 
by  another  law,  therefore  it  is  dead  also  unto  me ;  as  the  grave  of 
Christ,  the  prison  of  Peter,  the  couch  of  the  maiden,  (fee,  do  still 
remain  :  and  yet  Christ  by  his  resurrection  is  dead  unto  the  grave, 
Peter  by  his  deliverance  is  freed  from  the  prison,  and  the  maid 
through  life  is  deUvered  from  the  couch. 

Wherefore  these  words,  "  I  am  dead  to  the  law,"  are  very  effec- 
tual. For  he  saith  not :  I  am  free  from  the  law  for  a  time,  or  I  am 
lord  over  the  law :  but  simply,  I  am  dead  to  the  law,  that  is  to  say, 
I  have  nothing  to  do  with  tlie  law.  Paul  could  have  uttered  no- 
thing more  effectual  against  the  righteousness  of  the  law,  than  to 
say,  I  am  dead  to  the  law,  that  is,  I  care  nothing  at  all  for  the  law : 
therefore  I  am  not  justified  by  it. 

Now,  to  die  to  the  law,  is,  not  to  be  bound  to  the  law,  but  to  be 
free  from  the  law,  and  not  to  know  it.  Therefore  let  him  that  will 
live  to  God,  endeavour  that  he  may  be  found  without  the  law,  and 
let  him  come  out  of  the  gfrave  with  Christ.  The  soldiers  were 
astonished  when  Christ  was  risen  out  of  the  grave ;  and  they  also 
which  saw  the  maiden  raised  up  from  death  to  hfe,  were  amazed. 
So  man's  reason  and  wisdom  is  astonished,  and  becometh  foolish, 
when  it  heareth,  that  we  are  not  justified,  except  Ave  be  dead  to  the 
law  :  for  it  is  not  able  to  reach  unto  this  mystery.  But  we  know 
i  that  when  we  apprehend  Christ  by  faith  inwardly  in  conscience,  we 
enter  into  a  certain  neAV  laAV,  which  swalloweth  up  the  old  law  that 
held  us  captive.  As  the  grave  in  which  Christ  lay  dead,  after  that 
he  was  risen  again,  was  void  and  empty,  and  Christ  vanished  away  : 
so  when  I  believe  in  Christ,  I  rise  again  with  him,  and  die  to  my 
grave,  that  is  to  say,  the  law,  which  held  me  captive :  so  that  now 
the  law  is  void,  and  I  am  escaped  out  of  my  prison  and  grave,  that 
is  to  say,  the  law.  Wherefore  the  law  hath  no  right  to  accuse  me, 
or  to  hold  me  any  longer,  for  I  am  risen  again. 


COMMENTARY   ON    GALATIANS.  161 

It  is  necessary  that  men's  consciences  should  be  diligently 
instructed,  that  they  may  well  understand  the  difference  between 
the  righteousness  of  the  law, '  and  grace.  The  righteousness  of 
grace,  or  the  liberty  of  conscience  doth  in  no  wise  pertain  to  the 
flesh.  For  the  flesh  may  not  be  at  liberty,  but  must  remain  in  the 
grave,  the  prison,  the  couch :  it  must  be  in  subjection  to  the  law, 
and  exercised  by  the  Egyptians.  But  the  Christian  conscience  must 
be  dead  to  the  law,  that  is  to  say,  free  from  the  law,  and  must  have 
nothing  at  all  to  do  with  it.  It  is  good  to  know  this :  for  it  helpeth 
very  much  to  the  comforting  of  poor  afflicted  consciences.  Where- 
fore, when  you  see  a  man  terrified  and  cast  down  with  the  sense 
and  feeling  of  his  sin,  say  unto  him,  Brother,  thou  dost  not  rightly 
distinguish.  Thou  placest  the  law  in  thy  conscience,  which 
should  be  placed  in  the  flesh.  Awake,  arise  up,  and  remember  that 
thou  must  beheve  in  Christ,  the  conqueror  of  the  law  and  sin. 
With  this  faith  thou  shalt  mount  up  above  and  beyond  the  law,  into 
that  heaven  of  grace  where  is  no  law  nor  sin.  And  albeit  the  law 
and  sin  do  still  remain,  yet  they  pertain  nothing  to  tliee :  for  thou 
art  dead  to  the  law  and  sin. 

This  is  easily  said :  but  blessed  is  he  which  knoweth  how  to  lay 
■sure  hold  on  these  things  in  time  of  distress,  that  is,  which  can  say 
when  sin  overweigheth  him,  and  the  law  accuseth  him :  What  is 
this  to  me,  O  law,  that  thou  accusest  me,  and  sayest  that  I  have 
xjommitted  many  sins?  Indeed  I  grant  that  I  have  committed 
many  sins,  yea,  and  yet  still  do  commit  sins  daily  without  num- 
ber. This  toucheth  me  nothing  :  I  am  now  deaf,  and  cannot  hear. 
Therefore  thou  talkest  to  me  in  vain,  for  I  am  dead  unto  thee.  But 
if  thou  wilt  needs  dispute  with  me  as  touching  my  sins,  get  thee  to 
my  flesh  and  members  my  servants,  teach  them,  exercise  and 
■crucify  them :  but  trouble  not  me,  not  my  conscience,  I  say,  which 
am  a  lady  and  a  queen,  and  have  nothing  to  do  with  thee :  for  I 
am  dead  to  thee,  and  now  I  live  to  Christ,  with  whom  I  am  underf 
another  law,  to  wit,  the  law  of  gmce,  which  ruleth  over  sin  and  the 
the  law.  By  what  means  7  By  faith  in  Christ,  as  Paul  declareth 
hereafter. 

But  this  seemeth  a  strange  and  wonderful  definition,  that  to 
live  to  the  law,  is  to  die  to  God :  and  to  die  to  the  law,  is  to 
live  to  God.  These  two  propositions  are  clean  contrary  to  reason, 
and  therefore  no  crafty  sophister  or  law- worker  can  understand 
them.  But  learn  thou  the  true  understanding  thereof.  He  that 
liveth  to  the  law,  that  is,  seeketh  to  be  justified  by  the  works  of 
the  law,  is  and  remaineth  a  sinner :  therefore  he  is  dead  and  con- 


102  COMMENTARY   ON    GALATIANS. 

demned.  For  the  law  cannot  justify  and  save  him,  but  accuseth, 
lenifieth,  and  killeth  him.  Therefore  to  live  unto  the  law,  is  to  die 
unto  God ;  and  contrariwise,  to  die  to  the  law,  is  to  live  unto  God. 
Wherefore  if  thou  wilt  live  unto  God,  thou  must  die  to  the  law  ; 
but  if  thou  wilt  live  to  the  law,  thou  shalt  die  to  God.  Now,  to  Uve 
unto  God,  is  to  be  justified  by  grace  or  by  faith  for  Christ's  sake^ 
without  the  law  and  works. 

I  This  is  then  the  proper  and  true  definition  of  a  Christian,  that  he 
is  the  child  of  grace  and  remission  of  sins  because  he  is  under  no 
law,  but  is  above  the  law,  sin,  death,  and  hell.  And  even  as  Christ 
is  free  from  the  grave,  and  Peter  from  the  prison,  so  is  a  Christian 
free  from  the  law.  And  such  a  respect  there  is  between  the  justified 
conscience  and  the  law,  as  is  between  Christ  raised  up  from  the 
grave,  and  the  grave ;  and  as  is  between  Peter  deUvered  from  the 
prison,  and  the  prison.  And  like  as  Christ  by  his  death  and  resur- 
rection is  dead  to  the  grave,  so  that  it  hath  now  no  power  over  him, 
nor  is  able  any  longer  to  hold  him,  but  the  stone  being  rolled  away 
(Matt,  xxviii.,)  the  seals  broken,  and  the  keepers  astonished,  he 
riseth  again,  and  goeth  away  without  any  let:  and  as  Peter  by  his 
deliverance  is  freed  from  the  prison,  and  goeth  whither  he  will, 
even  so  the  conscience  by  grace  is  delivered  from  the  law.  So  is 
evey  one  that  is  born  of  the  spirit.  But  the  flesh  knoweth  not  from 
whence  this  cometh,  nor  whither  it  goeth,  for  it  cannot  judge  but 
after  the  law.  But,  on  the  contrary,  the  spirit  saith.  Let  the  law  ac- 
cuse me,  let  sin  and  death  terrify  me  ever  so  much,  yet  I  do  not 
therefore  despair,  for  I  have  the  law  against  the  law,  sin  against 
sin,  and  death  against  death. 

Therefore,  when  1  feel  the  remorse  and  sting  of  conscience  for 
sin,  1  behold  that  brazen  serpent,  Christ,  hanging  upon  the  cross. 
There  I  find  another  sin  against  my  sin,  which  accuseth  and  de- 
voureth  me.  Now,  this  other  sin,  namely,  in  the  flesh  of  Christ, 
which  taketh  away  the  sins  of  the  world,  is  almighty,  it  condemneth 
and  swalloweth  up  my  sin.  So  my  sin  is  condenmed  by  sin,  that 
is,  by  Christ  crucified :  "  who  is  made  sin  for  us,  that  we  might  be 
made  the  righteousness  of  God  through  him.''  (1  Cor.  v.  21.)  In 
like  manner  I  find  death  in  my  flesh,  which  aflflicteth  and  killeth 
me,  but  I  have  in  me  a  contrary  death,  which  is  the  death  of  death, 
for  this  death  crucifieth  and  swalloweth  up  my  death. 

These  things  be  not  done  by  the  law  or  works,  but  by  Christ 
crucified,  upon  whose  shoulders  lie  all  the  evils  and  miseries  of 
mankind,  the  law,  sin,  death,  the  devil,  and  hell:  and  all  these 
do  die  in  him,  for  by  bis  death  he  hath  killed  them.    But  w© 


COMMENTARY    ON    GALATIANS.  163 

must  receive  this  benefit  of  Chrfst  with  a  sure  faith.  For  hke  as 
neither  this  law  nor  any  work  thereof  is  offered  unto  us,  but  Clirist 
alone,  so  nothing  is  required  of  us  but  faith  alone,  whereby  we  ap- 
prehend Christ,  and  believe  that  our  sins  and  our  death  are  con- 
demned and  abolished  in  the  sin  and  death  of  Christ 

Thus  have  we  always  most  certain  and  sure  arguments  which 
necessarily  conclude  that  justification  cometh  by  faith  alone ;  for 
how  should  the  law  and  works  avail  to  justification,  seeing  that 
Paul  is  so  earnest  both  against  the  law  and  works,  and  saith  plainly 
that  we  must  be  dead  to  the  law,  if  we  will  live  to  God  ?  But  if 
we  be  dead  to  the  law,  and  the  law  be  dead  to  us,  then  hath  it 
nothing  to  do  with  us.  How,  then,  should  it  avail  any  thing  at  all 
to  our  justification  ?  Wherefore  we  must  needs  say,  that  we  be 
justified  by  grace  alone,  or  by  faith  alone  in  Christ,  without  the  law 
and  works. 

This  the  Wind  sophisters  do  not  understand,  and  therefore  they 
dream  that  faith  justifieth  not,  except  it  do  the  works  of  charity. 
By  this  means  faith  which  believeth  in  Christ  becometh  unprofit- 
able and  of  none  effect,  for  the  virtue  of  justifying  is  taken  from 
it,  except  it  be  furnished  with  charity.  But  let  us  now  set  apart  the 
law  and  charity  until  another  time,  and  let  us  rest  upon  the  prin- 
cipal point  of  this  present  matter,  which  is  this,  that  Jesus  Christ 
the  Son  of  God  died  upon  the  cross,  did  bear  in  his  body  my  sins, 
the  law,  death,  the  devil  and  hell.  These  invincible  enemies  and 
tyrants  do  oppress,  vex,  and  trouble  me,  and  therefore  I  am  care- 
ful how  I  may  be  delivered  out  of  their  hands,  justified  and  saved. 
Here  I  find  neither  law,  work,  nor  charity,  which  is  able  to  deliver 
me  from  their  tyranny.  There  is  none  but  the  Lord  Jesus  only 
and  alone,  which  taketh  away  the  law,  killeth  and  destroyeth  my 
death  in  his  body,  and  by  this  means  spoileth  hell,  judgeth  and 
crucifieth  the  devil,  and  throweth  him  down  into  hell.  To  be  brief, 
all  the  enemies  which  did  before  torment  and  oppress  me,  Christ 
Jesus  hath  brought  to  nought,  "  hath  spoiled  them,  and  made  a 
show  of  them  openly,  triumphing  by  himself  over  them,"  (Col.  ii. 
15,)  in  such  sort,  that  they  can  now  rule  and  reign  no  more  over 
me,  but  are  constrained  to  obey  me. 

By  this  we  may  plainly  see,  that  there  is  nothing  here  for  us  to 
do,  only  it  belongeth  unto  us  to  hear  that  these  things  have  been 
wrought  and  done  in  this  sort,  and  by  faith  to  apprehend  the  same. 
And  this  is  the  true  formed  and  furnished  faith  indeed.  Now, 
when  I  have  thus  apprehended  Christ  by  faith,  and  through  him 
am  dead  to  the  law,  justified  from  sin,  delivered  from  death,  the 


161  COMMENTARY   ON   GALATIANS. 

devil  and  hell,  then  I  do  good  Voiks,  I  love  God,  1  give  thanks 
to  him,  I  exercise  charity  towards  my  neighbour.  But  this 
charity,  or  works  following,  do  neither  form  nor  adorn  my  faith, 
but  my  faith  formeth  and  adorneth  charity.  This  is  our  divin- 
ity, which  seemeth  strange  and  marvellous,  or  rather  foolish,  to 
carnal  reason  :  to  wit,  that  I  am  not  only  blind  and  deaf  to  the  law, 
yea,  dehvered  and  freed  from  the  law,  but  abo  wholly  dead  unto  the 
same. 

This  sentence  of  Paul,  "  Through  the  law  I  am  dead  to  the 
law,"  is  full  of  consolation ;  which  if  it  may  enter  into  a  man  in 
due  season,  and  take  sure  hold  in  his  heart  with  good  under- 
standing, it  may  so  work  that  it  will  make  him  able  to  stand 
against  all  dangers  of  death,  and  all  terrors  of  conscience  and 
sin,  although  they  assail  him,  accuse  him,  and  would  drive  him 
to  desperation  never  so  much.  True  it  is  that  every  man  is 
tempted,  if  not  in  this  life,  yet  at  his  death.  There,  when  the  law 
accuseth  him  and  showeth  unto  him  his  sins,  his  conscience  by 
and  by  saith.  Thou  hast  sinned.  If,  then,  thou  take  good  hold 
of  that  which  Paul  here  teacheth,  thou  wilt  answer,  I  grant  1 
have  sinned.  Then  will  God  punish  thee.  Nay,  he  will  not  do 
so.  Why,  doth  not  the  law  of  God  so  say  7  I  have  nothing  to 
do  with  that  law.  Why  so  ?  Because  I  have  another  law  which 
striketh  this  law  dumb,  that  is  to  say,  Uberty.  What  liberty  is 
that  ?  The  liberty  of  Christ,  for  by  Christ  I  am  utterly  freed 
from  the  law.  Therefore,  that  law  which  is  and  remaineth  a  law 
to  the  Avicked,  is  to  me  liberty,  and  bindeth  that  law  which  would 
condemn  me ;  and  by  this  means,  that  law  which  would  bind  me 
and  hold  me  captive,  is  now  fast  bound  itself,  and  holden  captive 
by  grace  and  hberty  which  is  now  my  law,  which  saith  to  that 
accusing  the  law,  Thou  shalt  not  hold  this  man  bound  and  captive, 
for  he  is  mine ;  but  I  will  hold  thee  captive,  and  bind  thy  hands 
that  thou  shalt  not  hurt  him,  for  he  hveth  now  unto  Christ,  and  is 
dead  unto  thee. 

This  to  do,  is  to  dash  out  the  teeth  of  the  law,  to  Avrest  his 
sting  and  all  his  weapons  from  him,  and  to  spoil  him  of  all  his 
force.  And  yet  the  same  law,  notwithstanding,  continueth  and 
remaineth  still  to  the  wicked  and  unbelievers  ;  and  to  us  also  that 
be  weak,  so  far  forth  as  we  lack  faith,  it  continueth  yet  still  in  hia 
force,  here  it  hath  its  edge  and  teeth.  But  if  I  do  believe  in 
Christ,  although  sin  drive  me  never  so  much  to  despair,  yet  stay- 
ing upon  this  liberty  which  I  have  in  Christ,  I  confess  that  I  have 
sinned;  but  my  sin,  which  is  a  condemned  sin,  is  in  Christ, 


COMMENTARY   ON    GALATIANS,  165 

which  is  a  condemning  sin.  Now  this  condemning  sin  is  stronger 
than  that  which  is  condemned ;  for  it  is  justifying  grace,  righteous- 
ness, hfe,  and  salvation.  Thus,  when  I  feel  the  terror  of  death,  I 
say,  Thou  hast  nothing  to  do  with  me,  O  death  !  for  I  have  another 
death  which  killeth  thee,  my  death ;  and  that  death  which  killeth, 
as  stronger  than  that  which  is  killed. 

Thus,  a  faithful  man  by  faith  only  in  Christ,  may  raise  up 
himself,  and  conceive  such  sure  and  sound  consolation,  that  he 
shall  not  need  to  fear  the  devil,  sin,  death,  or  any  evils-  And 
although  the  devil  set  upon  him  with  all  might  and  main,  and  go 
about  with  all  the  terrors  of  the  world  to  oppress  him,  yet  he 
conceiveth  good  hope  even  in  the  midst  thereof,  and  thus  he  saith, 
Sir  Devil  I  fear  not  thy  threatenings  and  terrors,  for  tliere  is  one 
whose  name  is  Jesus  Christ,  in  whom  I  believe ;  he  hath  abolished 
the  law,  condemned  sin,  vanquished  death  and  destroyed  hell :  and 
he  is  thy  tormentor,  O  Satan,  for  he  hath  bound  thee,  and  holdeth 
thee  captive,  to  the  end  that  thou  shouldest  no  more  hurt  me,  or  any 
that  believeth  in  him.  This  faith  the  devil  cannot  overcome,  but  is 
overcome  of  it.  "  For  this  is  the  victory  (saith  St  Jolm)  tliat  over- 
cometh  the  world,  even  our  faith."  (1  John  v.  4)  Who  is  it  that 
overcometh  the  world,  but  he  which  beUeveth  that  Jesus  is  the  Son 
of  God? 

Paul,  therefore,  through  a  vehement  zeal  and  indignation  of 
spirit,  calleth  grace  itself  the  law,  which,  notwithstanding,  is  an 
exceeding  and  inestimable  liberty  of  grace,  which  we  have  in 
Christ  Jesus.  Moreover  he  giveth  this  opprobrious  name  unto 
the  law,  (to  let  us  understand  for  our  consolation,  that  there  is 
now  a  new  name  given  unto  it,)  that  it  is  not  now  alive  any  more, 
but  dead  and  condemned.  And  here  (which  is  a  pleasant  sight 
to  behold)  he  bringeth  forth  the  law,  and  setteth  it  before  us  as  a 
thief  and  a  robber  which  is  already  condemned  and  adjudged  to 
death.  For  he  describeth  it  as  it  were  a  prisoner  having  both 
hands  and  feet  fast  bound,  and  all  his  power  taken  away,  so  that 
it  cannot  exercise  his  tyranny,  that  is  to  say,  it  cannot  accuse 
and  condemn  any  more  ;  and  with  this  most  pleasant  sight,  he 
malceth  it  odious  and  contemptible  to  tlie  conscience ;  so  that 
now  he  which  believeth  in  Christ,  dare  boldly  and  with  a  holy 
pride  triumph  over  the  law  after  this  manner, — I  am  a  sinner ; 
if  thou  canst  do  any  thing  against  me,  O  law,  now  do  thy  worst. ' 
So  far  off  is  it  then,  that  the  law  is  now  terrible  unto  him  which 
doth  believe. 

-Since  Christ  is  risen  from  deaths  why  should  he  now  fear  the 


166  COMMENTARY    ON    GALATTANS. 

grave  ?  Since  Peter  is  delivered  from  the  prison,  why  should  he 
now  fear  it?  When  the  maiden  was  at  the  point  of  death,  then 
might  she  indeed  fear  the  bed  )  but  being  now  raised  up,  why 
should  she  fear  it?  In  hke  manner,  why  should  a  Christian 
which  enjoyeth  and  possesseth  Christ  by  feith,  fear  the  law  ? 
True  it  is  thai  he  feeleth  the  terrors  of  the  law,  but  he  is  not 
overcome  of  them  :  bat  slaying  upon  the  liberty  which  he  hath  in 
Christ,  he  saith,  I  hear  thee  murmuring,  O  law,  that  thou  wouldest 
accuse  me  and  condemn  me  ;  but  this  troubleth  me  nothing  at 
all ;  thou  art  to  me  as  the  grave  was  imto  Christ ;  for  I  see  that 
thou  art  fast  bound  hand  and  foot ;  and  thb  hath  my  law  done. 
What  law  is  that  ?  Liberty ;  which  is  called  the  law,  not  because 
it  bindeth  me,  but  because  it  bindeth  my  law.  The  law  of  the 
ten  commandments  did  bind  me.  But  against  that  law  I  have 
another  law,  even  the  law  of  grace  ^  which  notwithstanding  is  to 
me  no  law,  neither  doth  it  bind  me,  but  setteth  me  at  liberty. 
And  this  is  a  law  against  that  accusing  and  condemning  law : 
which  law  it  so  bindeth,  that  it  hath  no  power  to  hurt  me  any 
more.  So  against  my  death  which  bindeth  me,  I  have  another 
death,  that  is  to  say,  life,  which  quickeneth  me  in  Christ :  and  this 
death  looseth  and  freeth  me  from  the  bonds  of  my  death,  and  with 
the  same  bonds  bindeth  my  death.  So  death  which  bound  me,  is 
now  fast  bound,  which  killed  me,  is  now  killed  by  death,  that  is  to 
say,  by  life  itself. 

Thus  Christy  with  most  sweet  names,  is  called  my  law,  my  sin, 
my  death,  against  the  law,  against  sin,  against  death :  whereas, 
in  very  deed,,  he  is  nothing  else  but  mere  liberty,  righteousness, 
life  and  everlasting  salvation.  And  for  this  cause  he  is  made 
the  law  of  the  law,  the  sin  of  sin,  the  death  of  death,  that  he 
might  redeem  from  the  cirrse  of  the  law^  justify  me  and  quicken  me. 
So  then,  while  Christ  is  the  law,  he  is  also  liberty  ;  while  he  is  sin, 
he  is  righteousness ;  and  while  he  is  death,  he  ia  life.  For  in  that 
he  suffered  the  law  to  accuse  him,  sin  to  condemn  him,  and  death 
to  devour  him,  he  abolished  the  law,  he  condemned  sin,  he  destroyed 
death,  he  justified  and  saved  me.  So  is  Christ  the  poison  of  the  law, 
sin,  and  death,  and  the  remedy  for  the  obtaining  of  hberty,  righ- 
teousness, and  everlasting  life. 

This  manner  of  speech  which  Paul  here  useth,  and  is  proper 
unto  him  alone,  is  full  of  consolation.  Likewise  in  the  seventh 
chapter  to  the  Romans,  he  setteth  the  law  of  the  spirit  against! 
the  law  of  the  members.  And  because  this  is  a  strange  and  mar- 
vellous manner  of  speaking,  therefore  it  entereth  more  easily  int» 


COMMENTARY    ON    GALATIANS.  167 

the  mind,  and  sticketh  faster  in  the  memory.  Moreover,  when  he 
saith,  "  I  through  the  law  am  dead  to  the  law,"  it  soundeth  more 
sweetly  than  if  he  should  say,  I  through  liberty  am  dead  to  the  law. 
For  he  setteth  before  us,  as  it  were,  a  certain  picture,  as  if  the  law 
were  fighting  against  the  law.  As  though  he  should  say,  O  law,  if 
thou  canst  accuse  me,  terrify  me,  and  bind  me,  I  will  set  above  and 
against  thee,  another  law,  that  is  to  say,  another  tormentor,  which 
shall  accuse  thee,  bind  thee,  and  oppress  Ihee.  Indeed  thou  art  my 
tormentor,  but  I  ^ave  another  tormentor,  even  Christ,  which  shall 
torment  thee,  when  thou  art  thus  bound,  tormented,  and  suppressed, 
then  am  I  at  liberty.  So  then  grace  is  a  law,  not  to  me,  for  it  bind- 
eth  me  not,  but  to  my  law :  which  this  law  so  bindeth,  that  it  can- 
Miot  hurt  me  any  more. 

Thus  Paul  goeth  about  to  draw  us  wholly  from  the  beholding  of 
the  law,  sin,  death,  and  all  other  evils,  and  to  bring  us  unto  Christ, 
that  there  we  might  behold  this  joyful  conflict,  to  wit,  the  law  fighting 
against  the  law,  that  it  may  be  to  me  a  liberty ;  sin  against  sin,  thai 
it  may  be  to  me  righteousness  ;  death  against  death,  that  I  may  ob- 
tain life ;  Christ  fighting  against  the  devil,  that  I  may  be  the  child 
of  God ;  and  destroying  hell,  that  I  may  enjoy  the  kingdom  of 
heaven. 

Verse  19.    That  I  might  live  unto  God, 

That  is  to  say,  that  I  might  live  before  God.  Ye  see  then  that  there 
is  no  life  unless  ye  be  without  the  law,  yea,  unless  ye  be  utterly  dead 
unto  the  law,  I  mean  in  conscience.  Notwithstanding,  in  the  mean 
reason  (as  I  have  often  said,)  so  long  as  the  body  liveth,  the  flesh 
must  be  exercised  with  laws,  and  vexed  with  exactions  and  penalties 
of  laws,  as  were  the  Egyptians.  But  the  inward  man  not  subject 
to  the  law,  but  delivered  and  freed  from  it,  is  a  lively,  a  just,  and  a 
holy  person,  not  of  himself,  but  in  Chiist,  because  he  believeth  in 
him,  as  followeth. 

Terse  20.    /  am  crucified  with  Christ, 

This  he  addeth  to  declare  that  the  law  is  a  devourer  of  the  law. 
Not  only,  saith  he,  I  am  dead  to  the  law  through  the  law,  that  I 
may  live  to  God,  but  also  I  am  crucified  with  Christ.  But 
Christ  is  Lord  over  the  law,  because  he  is  crucified  and  dead  unto 
the  law :  therefore  am  I  also  lord  over  the  law,  for  I  likewise  am 
crucified  and  dead  unto  the  law,  forasmuch  as  I  am  crucified 
and  dead  with  Christ.  By  what  means?  By  grace  and  faith. 
Through  this  feith  because  I  am  now  crucified  and  dead  unto  the 


168  COMMENTARY   ON    GALATIANS. 

law,  therefore  the  law  loseth  all  its  power  which  it  had  over  me, 
even  as  it  hath  lost  all  its  power  which  it  had  over  Christ.  Where- 
fore, even  as  Cl*rist  himself  was  crucified  to  the  law,  sin,  death, 
and  the  devil,  so  that  they  have  no  further  power  over  him ;  even 
so  I  through  faith,  being  now  crucified  with  Christ  in  spirit,  am 
crucified  and  dead  to  the  law,  sin,  death,  and  the  devil,  so  that 
they  have  no  further  power  over  me,  but  are  now  crucified  and  dead 
unto  me. 

Paul  speaketh  not  here  of  crucifying  by  imitation  or  example  (for 
to  follow  the  example  of  Christ,  is  also  to  be  crucified  with  him,) 
which  crucifying  belongeth  to  the  flesh.  Whereof  Peter  speaketh  in 
his  first  Epistle  and  second  chapter :  "  Christ  sufiered  for  us,"  saith 
he,  "  leaving  unto  us  an  example  that  we  should  follow  his  steps." 
But  he  speaketh  here  of  that  high  cmcifying,  whereby  sin,  the  devil, 
and  death  are  crucified  in  Christ,  and  not  in  me.  Here  Christ  Jesus 
doth  all  himself  alone.  But  I  believing  in  Christ,  am  by  faith  cruci- 
fied also  with  Clirist,  so  that  all  these  things  are  crucified  and  dead 
unto  me. 

Verse  20.     Thus  I  live. 

I  speak  not  so,  saith  he,  of  my  death  and  crucifying,  as  though  I 
now  lived  not :  yea  I  live,  for  I  am  quickened  by  his  death  and  cru- 
cifying through  the  which  I  died  :  that  is,  forasmuch  as  I  am  deUv- 
ered  from  the  law,  sin,  and  death,  I  now  live  indeed.  Wherefore 
that  crucifying  and  that  death  whereby  I  am  crucified  and  dead  to 
the  law,  sin,  death,  and  all  evils,  is  to  me  resurrection  and  life.  For 
Christ  crucifieth  the  devil,  he  killeth  death,  condemneth  sin,  and 
bindeth  the  law :  and  I,  beheving  this,  am  delivered  from  the  law, 
sin,  death,  and  the  devil.  The  law  therefore  is  bour>d,  dead,  and 
crucified  unto  me,  and  I  again  am  bound,  dead,  and  cnicified  unto 
it.  Wherefore  even  by  this  death  and  crucifying,  that  is  to  say,  by 
this  grace  or  liberty,  I  now  live. 

Here,  (as  before  I  have  said)  we  must  observe  Paul's  manner  of 
speaking.  He  saith  that  we  are  dead  and  crucified  to  the  law, 
whereas  in  very  deed  the  law  itself  is  dead  and  crucified  unto  us. 
But  this  manner  of  speech  he  useth  here  of  puipose,  that  it  may  be 
the  more  sweet  and  comfortable  unto  us.  For  the  law  (which  not- 
withstanding continueth,  liveth,  and  reigneth  in  the  whole  world, 
which  also  accuseth  and  condemneth  all  men)  is  crucified  and  dead 
unto  those  only  which  beHeve  in  Christ :  therefore  to  them  alone  be- 
longeth this  glory,  that  they  are  dead  to  sin,  hell,  death,  and  the 
devil. 


COMMENTARY    ON   GALATIANS.  169 

Verse  29.  Yet,  now  not  I. 
That  is  to  say,  not  in  mine  own  person,  nor  in  mine  own  sub- 
stance. Here  he  plainly  showeth  by  what  means  he  liveth  ;  and 
he  teacheth  what  true  Christian  righteousness  is,  namely,  that 
righteousness  whereby  Christ  liveth  in  us,  and  not  that  which  is 
in  our  person.  Therefore  when  we  speak  of  Christian  righteous- 
ness, we  must  utterly  reject  the  person.  And  here  Christ  and  my 
conscience  must  become  one  body,  so  that  nothing  remain  in  my 
sight  but^  Christ  crucified  and  raised  from  the  dead.  But  if  I 
behold  myself  only,  and  set  Christ  aside,  I  am  gone.  For  by 
and  by  I  fall  into  this  cogitation  :  Christ  is  in  heaven,  and  thou 
art  on  the  earth,  how  shalt  thou  now  come  unto  him  ?  ForsootJi 
I  will  live  holily,  and  do  that  which  the  law  requireth  ;  so  shall  I 
enter  into  life.  Here,  returning  to  myself,  and  considering  what 
I  am,  and  what  I  ought  to  be,  and  what  I  am  bound  to  do,  I  lose 
the  sight  of  Christ,  who  is  my  righteousness  and  life :  who,  being 
lost,  there  is  no  counsel  nor  succoiu-  now  remaining,  but  certain 
desperation  and  destruction  must  needs  follow. 

And  this  is  a  common  evil  among  men.  For  such  is  our  misery^ 
that  when  temptation  or  death  cometh,  by  and  by  setting  Christ 
aside,  we  consider  our  own  life  past,  and  what  we  have  done. 
Here,  except  we  be  raised  up  again  by  faith,  we  must  needs 
perish.  Wherefore  we  must  learn  in  such  conflicts  and  terrors  ofN. 
conscience  (forgetting  ourselves,  and  setting  the  law,  our  life  past, 
and  all  our  works  apart,  which  drive  us  to  the  consideration  of 
ourselves  only)  to  turn  our  eyes  wholly  to  the  brazen  serpent, 
Jesus  Christ  crucified,  and  assuredly  believe  that  he  is  our  righ- 
teousness and  life,  not  fearing  the  threatenings  and  terrors  of  the 
law,  sin,  death,  and  the  judgment  of  God.  For  Christ,  on  whom 
our  eyes  are  fixed,  in  whom  we  hve,  who  also  liveth  in  us,  is  lord 
and  conqueror  of  the  law,  sin,  death,  and  all  evils :  in  whom 
most  certain  and  sure  consolation  is  set  forth  unto  us,  and  victory 
given. 

Verse  20.     Thus  I  live,  yet  not  I  now,  but  Christ  liveth  in  me. 

Where  he  saith,  "  Thus  I  live,"  he  speaketh  it,  as  it  were,  in  hia 
own  person.  Therefore  he  by  and  by  correcteth  himself,  saying, 
"  Yet  not  I  now."  That  is  to  say,  I  live  not  now  in  my  own 
person,  but  Christ  liveth  in  me.  Indeed  the  person  liveth,  but 
not  in  himself,  nor  for  any  thing  that  is  in  him.     But  who  is  that 

22 


170  COMMENTARY    ON    GALATIANS. 

I,  of  whom  he  saith,  "  Yet  not  I  ?"  This  I  is  he  which  hath  the 
law,  and  is  bound  to  do  the  works  thereof :  who  also  is  a  certain 
person  separate  from  Christ.  This  person  Paul  rejecteth.  P^or, 
as  he  is  separate  from  Christ,  he  belongeth  to  death  and  hell. 
Therefore  he  saith,  "  Now  not  I,  but  Christ  Uveth  in  me."  He 
is  my  form,  my  furniture,  and  perfection,  adorning  and  beautify- 
ing my  faith,  as  the  colour,  the  clear  Ught,  or  the  whiteness,  do 
garnish  and  beautify  the  wall.  Thus  are  we  constrained  grossly 
to  set  forth  this  matter.  For  we  cannot  spiritually  conceive,  that 
Christ  is  so  nearly  joined  and  united  unto  us,  as  the  colour  or  white- 
ness is  unto  the  wall.  Christ,  therefore,  saith  he,  thus  joined  and 
united  unto  me,  and  abiding  in  me,  liveth  this  life  in  me  which  now 
I  live  ;  yea,  Christ  himself,  is  this  hfe  which  now  I  hve.  Where- 
fore Christ  and  I  in  this  behalf  are  both  one. 

Now  Christ,  living  in  me  abolisheth  the  law,  condemneth  sin, 
and  destroyeth  death  :  for  it  cannot  be,  but  at  his  presence  all  these 
must  needs  vanish  away.  For  Christ  is  everlasting  peace,  consola- 
tion, righteousness,  and  life  :  and  to  these  the  terror  of  the  law, 
heaviness  of  mind,  sin,  hell,  and  death,  must  needs  give  place.  So 
Christ  living  and  abiding  in  me,  taketh  away  and  swalloweth  up 
all  evils  which  vex  and  afflict  me.  This  union  or  conjunction,  then, 
is  the  cause  that  I  am  delivered  from  the  terror  of  the  law  and  sin, 
am  separate  from  myself,  and  translated  unto  Christ  and  his  king- 
dom, which  is  a  kingdom  of  grace,  righteousness,  peace,  joy,  life, 
salvation,  and  eternal  glory.  Whilst  I  thus  abide  and  dwell  in  him, 
what  evil  is  there  that  can  hurt  me  ? 

In  the  mean  season  the  old  man  abideth  without,  and  is  subject 
to  the  law :  but  as  concerning  justification,  Christ  and  I  must  be 
entirely  conjoined  and  united  together,  so  that  he  may  live  in  me 
and  I  in  him.  And  this  is  a  wonderful  manner  of  speech.  Now 
because  Christ  liveth  in  me,  therefore  look  what  grace,  righteous- 
ness, life,  peace,  and  salvation,  is  in  me,  it  is  his,  and  yet,  not- 
withstanding the  same  is  mine  also,  by  that  inseparable  union  and 
conjunction  which  is  through  faith  ;  by  the  which  Christ  and  I 
are  made,  as  it  were,  one  body  in  spirit.  Forasmuch,  then,  as 
Christ  liveth  in  me,  it  foUoweth,  that  as  I  must  needs  be  with 
him  partaker  of  grace,  righteousness,  life,  and  eternal  salvation  j 
so  the  law,  sin,  and  death  can  have  no  place  in  me  :  yea,  the  law 
is  crucified  and  swallowed  up  of  the  law,  sin  of  sin,  and  death  of 
death.  Thus  Paul  goeth  about  to  draw  us  from  the  beholding  of 
ourselves,  the  law,  and  works,  and  to  plant  in  us  true  faith  in 


COMMENTARY    ON    GALATIANS.  171 

Christ :  so  that  in  the  matter  of  justification  we  should  think  upon 
nothing  else  but  grace,  separating  the  same  far  from  the  law  and 
works,  which  in  this  matter  ought  to  have  no  place- 
Paul  hath  his  peculiar  phrase  or  kind  of  speech,  which  is 
not  after  the  manner  of  men,  but  divine  and  heavenly,  nor  used 
of  the  Evangelists  or  of  the  rest  of  the  Apostles,  saving  only 
of  John,  who  is  also  wont  sometimes  so  to  speak.  And  if 
Paul  had  not  first  used  this  phrase,  and  set  forth  the  same  unto 
us  in  plain  words,  the  very  saints  themselves  durst  not  have  used  it. 
For  it  seemeth  a  very  strange  and  monstrous  manner  of  speaking 
thus  to  say :  I  hve,  I  live  not :  I  am  dead,  I  am  not  dead :  I  am  a 
sinner,  I  am  not  a  sinner :  I  have  the  law,  I  have  not  the  law. 
Which  phrase  is  sweet  and  comfortable  to  all  those  that  beUeve  in 
Christ.  For  in  that  they  behold  themselves,  they  have  both  the  law 
and  sin ;  but  in  that  they  look  unto  Christ,  they  are  dead  to  the 
law,  and  have  no  sin.  If  therefore  in  the  matter  of  justification 
thou  separate  the  person  of  Christ  from  thy  person,  then  art  thou  in 
the  law,  thou  livest  in  the  law,  and  not  in  Christ,  and  so  thou  art 
condemned  of  the  law,  and  dead  before  God.  For  thou  hast  that 
faith  which  (as  the  sophisters  dream)  is  furnished  with  charity. 
Thus  I  speak  for  example's  sake.  For  there  was  never  any  one 
found  that  was  saved  by  this  faith.  And  therefore  what  things  so- 
ever the  Popish  sophisters  have  written  touching  this  faith,  are  no- 
thing else  but  vain  toys  and  mere  deceits  of  Satan.  But  let  U9 
grant  that  such  there  be  as  have  this  faith ;  yet  are  they  not  there- 
fore justified.  For  they  have  but  an  historical  faith  concerning 
Christ,  which  the  devil  also  and  all  the  wicked  have. 

Faith  therefore  must  be  purely  taught ;  namely,  that  thou  art  so 
entirely  and  nearly  joined  unto  Christ,  that  he  and  thou  art  made 
as  it  were  one  person  :  so  that  thou  mayest  boldly  say,  I  am  now 
one  with  Christ,  that  is  to  say,  Christ's  righteousness,  victory,  and 
life  are  mine.  And  again,  Christ  may  say,  I  am  that  sinner,  that 
is,  his  ^ms  and  his  death  are  mine,  because  he  is  united  and 
joined  unto  me,  and  1  unto  him.  For  by  faith  we  are  so  joined 
together,  "that  we  are  become  one  flesh  and  one  bone"  (Eph.  v. ;) 
we  are  the  members  of  the  body  of  Christ,  flesh  of  his  flesh,  and 
bone  of  his  bones :  so  that  this  faith  doth  couple  Christ  and  me 
more  near  together,  than  the  husband  is  coupled  to  his  wife. 
This  faith  therefore  is  not  an  idle  quality,  but  the  excellency 
thereof  is  such,  that  it  utterly  confoundeth  these  foolish  dreams 
of   the    sophisters    touching    their    formed    faith    and  counterfeit 


172  COMMENTARY   ON   GALATIANS. 

charity,  their  merits,  works,  and  worthiness.     These  things  I  would 
gladly  set  forth  more  fully,  if  by  any  means  I  could. 

Hitherto  we  have  declared  this  to  be  the  first  argument  of  Paul, 
that  either  Christ  must  needs  be  the  minister  of  sin,  or  else  the  law 
doth  not  justify.  When  he  had  finished  this  argiunent,  he  set  forth 
himself  for  an  example,  saying,  "  that  he  was  dead  unto  that  old 
law,  by  a  certain  new  law."  Now  he  answereth  two  objections 
which  might  have  been  made  against  him.  His  first  answer 
is  against  the  cavillations  of  the  proud,  and  the  offence  of  the 
weak.  For  when  remission  of  sins  is  freely  preached,  then  do 
the  malicious  by  and  by  slander  this  preaching,  as  Rom.  iii.,  "  Let 
us  do  evil  that  good  may  come  thereof."  For  these  fellows,  as  soon 
as  they  hear  that  we  are  not  justified  by  the  law,  forthwith  do  ma- 
hciously  conclude  and  say,  Why  then  let  us  reject  the  law.  Again, 
if  grace  do  there  abound,  say  they,  where  sin  doth  abound,  let  us 
then  abound  in  sin  that  we  may  become  righteous,  and  that  grace 
may  the  more  abound.  These  are  the  malicious  and  proud  spirits 
which  spitefully  and  wittingly  slander  the  Scriptures  and  sayings  of 
the  Holy  Ghost,  even  as  they  slandered  Paul  whilst  the  Apostles 
hved,  to  their  own  confusion  and  condemnation,  as  it  is  said, 
2  Pet.  iii. 

Moreover  the  weak,  which  are  not  mahcious,  are  offended  when 
they  hear  that  the  law  and  good  works  are  not  to  be  done  as  neces- 
sary to  justification.  These  must  be  holpen,  and  must  be  instructed 
how  good  works  do  not  justify ;  how  they  ought  to  be  done,  how  not 
to  be  done.  These  ought  to  be  done,  not  as  the  cause,  but  as  the 
fruits  of  righteousness ;  and  when  we  are  made  righteous,  we  ought 
to  do  them,  but  not  contrariwise,  to  the  end  that  when  we  are  un- 
rigliteous,  we  may  be  made  righteous.  The  tree  maketh  the  apple, 
but  not  the  apple  the  tree. 

He  said  before,  "  I  am  dead,"  &c. :  here  the  presumptuous 
and  malicious  might  soon  take  occasion  to  cavil,  after  this  manner : 
What  sayest  thou,  Paul  ?  Art  thou  dead  ?  How  then  aost  thou 
speak  ?  How  dost  thou  write  ?  The  weak  also  might  soon  be 
offended,  and  say  unto  him,  What  art  thou,  Paul  ?  Do  we  not 
see  that  thou  art  living,  and  dost  such  things  as  pertain  to  this 
life  ?  To  this  he  answereth,  "  I  live  indeed,  and  yet  now  not  I, 
but  Christ  liveth  in  me."  There  is  then  a  double  life.  The  first 
is  mine,  which  is  nat\ual ;  the  second  is  the  life  of  another,  tliat 
is  to  say,  the  life  of  Christ  in  me.  As  touching  my  natural  life,  1 
am  dead,  and  I  now  live  another  life,  I  live  not  now  as  Paul,  but 
Paul  is  dead.     Who  is  it  then  that  liveth  ?     The  Christian.     Paul 


COMMENTARY    ON   GALATIANS.  173 

therefore  as  he  liveth  in  himself,  is  wholly  dead  through  the 
law :  but  as  he  liveth  in  Christ,  or  rather  as  Christ  liveth  in  him, 
he  Hveth  by  another  life:  for  Christ  speaketh  in  him,  liveth  in 
him,  and  exerciseth  all  the  operations  of  hfe  in  him.  This 
Cometh  not  now  of  the  life  of  Paul,  but  of  the  hfe  of  the  Christian 
and  regenerate  person.  Therefore,  thou  malicious  spirit,  where 
I  say  that  I  am  dead,  now  slander  my  words  no  more.  And  thou 
that  art  weak,  be  not  offended,  but  distinguish  and  divide  this 
matter  rightly.  For,  as  I  said,  there  are  two  lives  :  to  wit,  my 
natural  life,  and  the  life  of  another.  By  mine  own  life  I  live  not : 
for  if  I  did,  the  law  would  have  dominion  over  me,  and  hold  me 
in  captivity.  To  the  end,  therefore,  that  it  should  not  hold  me  in 
captivity  and  bondage,  I  am  dead  to  it  by  another  law:  and  this 
death  purchaseth  unto  me  the  hfe  of  another,  even  the  hfe  of  Christ ; 
which  hfe  is  not  mine  by  nature,  but  is  given  unto  me  by  Christ 
through  faith. 

Secondly,  this  objection  might  have  been  made  against  Paul : 
What  say  est  thou,  Paul  ?  Dost  thou  not  live  by  thine  own  life, 
or  in  thine  own  flesh,  but  in  Christ  ?  We  see  thy  flesh  but  we  see 
not  Christ.  Wouldst  thou  then  delude  us  by  thine  enchantments, 
that  we  should  not  see  thee  present  in  flesh,  living  as  thou  didst 
before,  and  doing  aU  things  in  this  corporal  hfe  as  others  do  ?  He 
answereth ; 

Ver.  20.     And  in  that  I  now  live  in  the  flesh,  I  live  hy  faith  in 
the  Son  of  God. 

As  if  he  should  say.  True  it  is  that  I  live  in  the  flesh ;  but  this 
life,  whatsoever  it  is,  I  esteem  as  no  life ;  for  in  very  deed  it  is 
no  true  life,  but  a  shadow  of  life,  under  the  which  another  liveth, 
that  is  to  say,  Christ,  who  is  my  true  life  indeed :  which  life  thou 
seest  not,  but  only  hearest,  and  I  feel.  "  Thou  hearest  the  wind, 
but  knoweth  not  whence  it  cometh  or  whither  it  goeth."  (John  iii.) 
Even  so  thou  seest  me  speaking,  eating,  labouring,  sleeping,  and 
doing  other  things,  and  yet  thou  seest  not  my  hfe.  For  this  time 
of  life  which  I  now  live,  I  live  indeed  in  the  flesh,  but  not  through 
the  flesh,  or  according  to  the  flesh,  but  through  faith  and  accord- 
ing to  faith.  Paul  then  denieth  not  that  he  liveth  in  the  flesh, 
because  he  doth  all  things  that  belong  to  a  natural  man.  He 
useth  also  carnal  things,  as  meat,  drink,  apparel,  and  such-like, 
which  is  to  live  in  the  flesh ;  but  he  saith  that  this  is  not  his  hfe : 
and  although  he  useth  these  things,  yet  he  hveth  not  through 


174  COMMENTARY   ON   GALATIANS. 

them,  as  the  world  liveth  through  the  flesh  and  after  the  flesh :  so  it 
neither  knoweth  nor  hopeth  for  only  life  besides  this. 

Therefore,  saith  he,  "  this  life  which  I  now  live  in  the  flesh," 
whatsoever  it  is,  "  I  live  in  the  faith  of  the  Son  of  God."  For 
this  word  which  I  now  corporally  speak,  is  the  word  not  of  flesh, 
but  of  the  Holy  Ghost,  and  of  Christ.  This  sight  which  goeth  in, 
or  cometh  out  at  mine  eyes,  proceedeth  not  of  flesh,  that  is  to 
say^  it  is  not  governed  of  the  flesh,  but  of  the  Holy  Ghost.  So 
my  hearing  cometh  not  of  the  flesh,  although  it  be  in  the  flesh, 
but  of  the  Holy  Ghost.  A  Christian  speaketh  none  other  but 
chaste,  sober,  and  holy  things,  which  pertain  unto  Christ,  to  the 
glory  of  God,  and  the  profit  of  his  neighbour.  These  things 
come  not  of  the  flesh,  neither  are  done  according  to  the  flesh, 
and  yet  are  they  in  the  flesh.  For  I  cannot  teach,  write,  pray, 
or  give  thanks,  but  with  these  instruments  of  the  flesh,  which  are 
necessary  to  the  accomplishing  of  these  works :  and  yet  notwith- 
standing these  works  proceed  not  of  the  flesh,  but  are  given 
of  God  from  above.  In  like  manner  I  behold  a  woman,  but  with 
a  chaste  eye,  not  lusting  after  her.  This  beholding  cometh  not 
of  the  flesh,  although  it  be  in  the  flesh,  because  the  eyes  are  the 
carnal  instruments  of  this  sight :  but  the  chasteness  of  this  sight 
cometh  from  heaven. 

Thus  a  Christian  useth  the  world  and  all  creatures,  so  that 
there  is  no  difference  between  him  and  the  infidel.  For  in  their 
apparel,  in  their  feeding,  hearing,  seeing,  speaking,  gestures, 
countenances,  and  such  other  things  they  are  like,  to  outward 
appearance  they  seem  to  be  all  one  (as  Paul  speaketh  of  Christ) ; 
"  In  outward  appearance  he  was  found,"  saith  he,  "  as  a  man  ;" 
Phil.  ii.  7;  yet,  notwithstanding,  there  is  great  difference.  For  I 
live  in  the  flesh,  I  grant,  but  I  hve  not  of  myself:  but  in  that  I 
now  hve,  I  live  in  the  faith  of  the  Son  of  God.  This  which  I 
now  speak,  springeth  out  of  another  fountain  than  that  which 
thou  heardest  of  me  before.  Pavd  before  his  conversion  spake 
with  the  same  voice  and  tongue  wherewith  he  spake  afterwards : 
but  his  voice  and  his  tongue  were  then  blasphemous,  and  there- 
fore he  could  speak  nothing  else  but  blasphemies  and  abomina- 
tions against  Christ  and  his  church.  After  he  was  converted  he 
had  the  same  flesh,  the  same  voice  and  tongue  which  he  had 
before,  and  nothing  was  changed  :  but  his  voice  and  his  tongue 
then  uttered  no  blasphemies,  but  spiritual  and  heavenly  words; 
to  wit,  thanksgiving  and  the  praise  of  God  which  came  of  faith 


COMMENTARY   ON    GALATIANS. 


175 


and  the  Holy  Ghost.  So  then  I  live  in  the  flesh,  but  not  of  the  flesh 
or  after  the  flesh,  but  in  the  faith  of  the  Son  of  God. 

Hereby  we  may  plainly  see  whence  this  spiritual  hfe  cometh: 
whi€h  the  natural  man  can  in  no  wise  perceive,  for  he  knoweth 
not  what  manner  of  life  this  is.  He  heareth  the  wind,  but  whence 
it  cometh,  or  whither  it  goeth,  he  knoweth  not.  He  heareth  the 
voice  of  the  spiritual  man,  he  knoweth  his  face,  his  manners,  and 
his  gestures ;  but  he  seeth  not  whence  those  words,  which  are  not 
now  wicked  and  blasphemous  as  before,  but  holy  and  godly,  or 
whence  those  motions  and  actions  do  come.  For  this  life  is  in 
the  heart  by  faith,  where  the  flesh  is  killed,  and  Christ  reigneth 
with  his  Holy  Spirit,  who  now  seeth,  heareth,  speaketh,  worketh, 
suffereth,  and  doth  all  other  things  in  him,  although  the  flesh  do  re- 
sist. To  conclude :  this  is  not  the  life  of  the  flesh,  although  it  be  in 
the  flesh ;  but  of  Christ  the  Son  of  God,  whom  the  Christian  posses- 
seth  by  faith. 

Verse  20.      Who  loved  me,  and  gave  himself  for  me. 

Here  have  ye  the  true  manner  of  justification  set  before  your 
eyes,  and  a  perfect  example  of  the  assurance  of  faith.  He  that  can 
with  a  firm  and  constant  faith  say  these  words  with  Paul,  "I 
live  by  faith  in  the  Son  of  God,  who  loved  me,  and  gave  himself 
for  me,"  is  happy  indeed.  And  with  these  words  Paul  taketh 
away  the  whole  righteousness  of  the  law  and  the  works,  as  after- 
wards we  will  declare.  We  must  therefore  diligently  weigh  and 
consider  these  words:  "The  Son  of  God  loved  me,  and  gave 
himself  for  me."  It  was  not  I  then  that  first  loved  the  Son  of 
God,  and  delivered  myself  for  him ;  as  the  sophisters  dream,  that 
they  love  the  Son  of  God,  and  deliver  themselves  for  him.  For 
they  teach  that  a  man,  ex  puris  tiaturalibus,  that  is,  of  his  own 
pure  natural  strength,  is  able  to  do  meritorious  works  before 
grace,  and  love  God  and  Christ  above  all  things.  These  fellows 
prevent  the  love  of  God  and  Christ ;  for  they  do  that  is  in  them, 
say  they,  that  is,  they  do  not  only  fulfil  the  commandments,  but 
also  they  observe  the  councils,  they  do  the  works  of  supereroga- 
tion, and  sell  their  superfluous  merits  to  laymen ;  and  so,  as  they 
dream,  they  give  themselves  for  Christ,  and  thereby  save  both 
themselves  and  others,  turning  the  words  of  Paul,  "which  loved 
me,"  &c.,  clean  contrary,  and  saying.  We  have  loved  Christ,  and 
given  ourselves  for  him.  Thus  while  the  wicked,  being  puffed  up 
with  the  wisdom  of  the  flesh,  imagine  that  they  do  what  in  them 
lieth,  they  love  God,  they  deUver  themselves  for  Christ ;  what  do 


i 


176  COMMENTARY    ON   GALATIANS. 

they  else  but  abolish  the  Gospel,  deride,  deny,  and  blaspheme  Christ, 
yea,  spit  upon  him  and  tread  him  under  foot  ?  They  confess  in 
words  that  he  is  a  justifier  and  a  Saviour :  in  very  deed  they  take 
from  him  the  power  both  to  justify  and  save,  and  give  the  saAe  to 
their  own  will-works,  their  ceremonies  and  devotions.  This  is  to 
hve  in  their  own  righteousness  and  works,  and  not  in  the  faith  of 
tlie  Son  of  God. 

Wherefore  this  is  not  the  true  way  to  attain  justification,  to  do 
that  which  in  thee  lieth :  as  the  Popish  sophisters  and  school-doctors 
do  teach,  which  affirm,  that  if  a  man  doth  what  in  him  lieth,  God 
will  undoubtedly  give  unto  him  his  grace :  but  this  saying  may  not 
be  straitly  urged,  say  they  ;  for  if  we  do  those  works  which  may  be 
approved  by  the  judgment  of  any  good  man,  it  is  enough ;  for  then 
grace  shall  surely  follow,  because  God,  in  that  he  is  good  and  just, 
must  needs  give  grace  as  a  recompense  for  such  good  works.  And 
hereof  cometh  this  verse : — 

•     Ultra  posse  viri  non  vult  Deus  ulla  requiri.     That  is, 
God  will  no  more  require  of  man, 
Than  of  himself  perform  he  can. 

Indeed  this  is  a  good  saying  if  it  be  used  rightly,  and  in  place 
convenient ;  that  is,  in  the  government  of  commonweals  or  families. 
As  if  I,  being  in  the  kingdom  of  reason,  do  execute  the  office  of  a 
magistrate,  or  govern  a  family,  doing  that  in  me  lieth,  I  am 
excused.  This  kingdom  hath  its  bound  and  limits ;  to  the  which 
also  these  sayings  do  pertain :  to  do  what  in  us  lieth ;  to  do  as 
much  as  we  are  able.  But  the  Papists  apply  these  sayings  to  the 
spiritual  kingdom,  wherein  a  man  can  do  nothing  else  but  sin,  for 
he  is  "sold  under  sin."  (Rom.  vii.  14.)  But  in  external  things, 
such  I  mean  as  pertain  to  civil  and  household  government,  he  is 
not  a  servant,  but  a  lord  and  a  ruler.  Wherefore  they  have  done 
wickedly  in  applying  these  sentences  to  the  church,  which  pro- 
perly pertain  to  the  government  of  commonweals  and  families ; 
for  the  kingdom  of  man's  reason  and  the  spiritual  kingdom  must  be 
separate  far  asunder. 

Moreover,  they  say  that  nature  is  corrupt,  but  the  qualities  of 
nature  nowithstanding  are  sound  and  uncorrupt,  which  also  they 
attribute  even  unto  devils.  Upon  this  ground  they  reason  after  this 
manner :  if  the  natural  qualities  of  man  be  sound  and  uncorrupt, 
then  is  his  understanding  and  his  will  sound  and  uncormpt,  and 
so  consequently  all  other  qualities  of  nature  are  pure  and  perfect 
in  him.     To  know  these  things  it  is  necessary  for  you,  that  ye 


COMMENTARY   ON  OALATIANS.  177 

may  hold  the  sincerity  of  the  doctrine  of  faith.  Where  they  say, 
then,  that  the  natural  qualities  of  man  are  sound  and  uncorrupt, 
and  thereof  do  infer  that  a  man  is  able  of  himself  to  fulfil  the 
law,  and  to  love  God  with  all  his  heart,  applying  these  qualities 
to  the  spiritual  kingdcwn,  I  deny  the  consequence.  And  here  I 
make  a  distinction  between  the  natural  and  the  spiritual  qualities 
(which  they  confound  and  mingle  together,)  and  I  say  that  the 
€piritual  qualities  are  not  sound,  but  corrupt,  yea,  utterly  quenched 
through  sin  both  in  man  and  devil,  so  that  there  is  in  them  no- 
thing else  but  corrupt  understanding,  and  a  will  continually  striv- 
ing against  the  will  of  God,  which  caji  think  nothing  else  but  that 
which  is  altogether  against  God,  Notwithstanding,  I  grant  that 
4he  natural  qualities  are  uncorrupt.  But  what  qualities  are  they  ? 
That  a  man  drowned  in  sin  and  iniquity,  and  a  bond-slave  of 
<Satan,  hath  will,  reason,  and  power,  notAvithstanding,  to  execute 
the  office  of  a  magistrate,  to  govern  a  family,  to  guide  a  ship, 
to  build  a  house,  and  to  do  such  other  things  as  are  subject 
unto  man,  for  these  things  are  not  taken  from  him.  We  do  not 
then  deny  but  that  these  sentences  are  true  in  the  corporal  king- 
dom, but  if  ye  wrest  them  to  the  spiritual  kingdom,  I  utterly 
deny  them,  for  there,  as  I  said,  we  are  clean  overwhelmed  and 
drowned  in  sin.  Whatsoever  is  in  our  will  is  evil,  whatsoever  is  in 
our  understanding  is  error.  Wherefore,  in  spiritual  matters,  man 
hath  nothing  but  darkness,  errors,  ignorance,  malice,  and  perverse- 
ness  both  of  will  and  understanding.  How,  then,  shall  he  work 
well,  fulfil  the  law,  and  love  God  ? 

Wherefore  Paul  saith  here  that  Christ  first  began,  and  not  we. 
^'  He,  even  he,"  saith  Paul,  "  loved  me,  and  gave  himself  for  me." 
As  if  he  said,  He  found  in  me  no  good  will  or  right  understanding: 
.but  this  good  Lord  had  mercy  upon  me-  He  saw  me  to  be  nothing 
else  but  wicked,  going  astray,  contemning  God,  and  flying  from  him 
more  and  more ;  yea,  rebelling  against  God,  taken,  led,  and  carried 
away  captive  of  the  devil.  Thus  of  his  mere  mercy  preventing  my 
reason,  my  will,  and  my  understanding,  he  loved  me,  and  so  loved 
me,  that  he  gave  himself  for  me,  to  the  end  that  I  might  be  freed 
from  the  law,  sin,  the  devil,  and  death. 

Again,  these  words,  "  The  Son  of  God  loved  me,  and  gave 
himself  for  me,"  are  mighty  thunderings  and  lightnings  from 
heaven  against  the  righteousness  of  the  law  and  all  the  works 
thereof  So  great  and  so  horrible  wickedness,  error,  darkness, 
and  ignorance  was  in  my  will  and  understanding,  that  it  was  im- 
possible for  me  to  be  ransomed  by  any  other  means  than  by  such 

23 


tfS  COMMENTARY   ON    GALATIANS. 

an  inestimable  price.  Why  do  we  then  vaunt  of  the  integrity  and 
soundness  of  nature,  of  the  rule  of  reason,  of  freewill,  and  of 
doing  what  in  us  lieth  ?  Why  do  I  offer,  to  pacify  the  wrath  of 
God  (who,  as  Moses  saith,  "  is  a  consuming  tire,")  this  my  rotten 
stubble  and  straw,  yea,  horrible  sins,  and  claim  of  him  to  reward 
me  with  grace  and  everlasting  life  for  them,  since  here  I  learn  such 
wickedness  to  lie  lurking  in  my  nature,  than  the  whole  world  and 
all  creatures  therein  were  not  able  to  countervail  the  indignation  of 
God,  but  that  the  very  Son  of  God  himself  must  needs  be  deUvered 
for  the  same? 

But  let  us  consider  well  this  price,  and  let  us  behold  this  cap- 
tive deUvered,  as  Paul  saith,  for  me,  the  Son  of  God  I  mean, 
and  we  shall  see  him,  without  all  comparison,  to  exceed  and 
excel  all  creatures.  What  will  thou  do  when  thou  hearest  the 
Apostles  say  that  such  an  inestimable  price  was  given  for  thee? 
Wilt  thou  bring  thy  cowl,  thy  shaven  crown,  thy  chastity,  thy  obe- 
dience, thy  poverty,  thy  works,  thy  merits  ?  What  shall  all  these 
do  ?  Yea,  what  shall  the  law  of  Moses  avail  ?  What  shall  the 
works  of  all  men,  and  all  the  sufferings  of  the  martyrs,  profit 
thee  ?  What  is  the  obedience  of  all  the  holy  angels,  in  compari- 
son of  the  Son  of  God  delivered,  and  that  most  shamefully,  even 
to  the  death  of  the  cross,  so  that  there  was  no  drop  of  his  most 
precious  blood  but  it  was  shed,  and  that  for  thy  sins?  If  thou 
couldst  rightly  consider  this  incomparable  price,  thou  shouldst  hold 
as  accursed  all  these  ceremonies,  vows,  works,  and  merits  before 
grace  and  after,  and  throw  them  all  down  to  hell.  For  it  is  an  hor- 
rible blasphemy  to  imagine  that  there  is  any  work  whereby  thou 
shouldst  presume  to  pacify  God,  since  thou  seest  that  there  is  nothing 
which  is  able  to  pacify  him  but  this  inestimable  price,  even  the  death 
and  blood  of  the  Son  of  God,  one  drop  whereof  is  more  precious 
than  the  whole  world. 

Terse  20.     For  me. 

Who  is  this  me?  Even  I,  wretched  and  damnable  sinner,  so 
dearly  beloved  of  the  Son  of  God,  that  he  gave  himself  for  me. 
If  I  then  through  works  or  merits  could  have  loved  the  Son  of 
God,  and  so  come  unto  him,  what  needed  he  to  deliver  himself 
for  me?  Hereby  it  appeareth  how  coldly  the  Papists  handled, 
yea,  how  they  utterly  neglected,  the  Holy  Scriptures,  and  the 
doctrine  of  faith.  For  if  they  had  considered  but  only  these 
words,  that  it  behoved  the  Son  of  God  to  be  given  for  me,  it  had 
been  impossible  that  so  many  monstrous  sects  should  have  sprung 


COMMENTARY    ON   GALATIANS.  179 

Op  amongst  them.  For  faith  would  by  and  by  have  answered, 
Why  dost  thou  choose  this  kind  of  Ufe,  this  rehgion,  this  work  ? 
Dost  thou  this  to  please  God,  or  to  be  justified  thereby?  Dost 
thou  not  hear,  O  thou  wretch,  that  the  Son  of  God  shed  his  blood 
for  thee  ?  This  true  faith  in  Christ  would  easily  have  withstood  all 
manner  of  sects.  | 

Wherefore  I  say,  as  I  have  oftentimes  said,  that  there  is  no 
remedy  against  sects,  or  power  to  resist  them,  but  this  only  article 
of  Christian  righteousness.  If  we  lose  this  article,  it  is  impos- 
sible for  us  to  withstand  any  errors  or  sects  ;  as  we  may  see  at 
this  day  in  the  fantastical  spirits  the  Anabaptists,  and  such-like; 
who  being  fallen  away  from  this  article  of  justification,  will  never 
cease  to  fall,  err,  and  seduce  others  until  they  come  to  the  fulness 
of  all  iniquity.  There  is  no  doubt,  but  they  will  raise  up  innu- 
merable sects,  and  still  devise  new  works.  But  what  are  all  these 
things,  though  they  have  never  so  goodly  a  show  of  holiness,  if  ye 
compare  them  to  the  death  and  blood  of  the  Son  of  God,  "who 
gave  himself  for  me  ?"  Consider  well,  I  pray  you,  who  this  Son 
of  God  is,  how  glorious  he  is,  how  mighty  he  is.  What  is  heaven 
and  earth  in  comparison  of  him  7  Let  all  the  Papists  and  all  the 
authors  of  Sects,  yea,  through  the  whole  world,  take  their  part, 
be  thrown  down  into  hell,  with  all  their  righteousness,  works, 
and  merits,  rather  than  the  truth  of  the  Gt)spel  should  be  blem- 
ished, and  the  glory  of  Christ  perish.  What  mean  they  then 
to  brag  so  much  of  works  and  merits  ?  If  I,  being  a  wretch  and  a 
damned  sinner,  could  be  redeemed  by  any  other  price,  what  needed 
the  Son  of  God  to  be  given  for  me  1  But  because  there  was  no 
other  price  either  in  heaven  or  in  earth,  but  Christ  the  Son  of 
God,  therefore  it  was  most  necessary  that  he  should  be  dehvered 
for  me.  Moreover,  this  he  did  of  inestimable  love  :  for  Paul  saith, 
*'  which  loved  me." 

Wherefore  these  words,  "Which  loved  me,"  are  full  of  faith. 
And  he  that  can  utter  this  word  "  me,"  and  apply  it  unto  him- 
self with  a  true  and  a  constant  faith,  as  Paul  did,  shall  be  a  good 
disputer  with  Paul  against  the  law.  For  he  delivered  neither 
sheep,  ox,  gold,  nor  silver,  but  even  God  himself,  entirely  and 
wholly,  "  for  me,"  even  for  "  me,"  I  say,  a  miserable  and 
wretched  sinner.  Now  therefore,  in  that  the  Son  of  God  was 
thus  delivered  to  death  for  me,  I  take  comfort  and  apply  this  unto 
myself.  And  this  manner  of  applying  is  the  very  true  force  and 
power  of  faith. 

These  words  (which  are  the  pure  preaching  of  grace  and  Chris- 


180  COMMENTARY   ON    GALATIAN3. 

tian  righteousness  indeed)  Paul  setteth  against  the  righteousness 
of  the  law.  As  if  he  said,  Be  it  so  that  the  law  is  an  heavenly 
doctrine,  and  hath  also  his  glory :  yet  notwithstanding  it  loved 
not  me,  nor  gave  itself  for  me ;  yea,  it  accuseth  me,  terrifieth  me, 
and  driveth  me  to  desperation.  But  I  have  now  another  which 
hath  dehvered  me  from  the  terrors  of  the  law,  sin,  and  d6ath,  and 
hath  brought  me  into  liberty,  the  righteousness  of  God,  and  eternal 
life ;  who  is  called  the  Son  of  God  :  to  whom  be  praise  and  glory 
for  ever. 

.  Faith,  therefore,  as  I  have  said,  embraceth  and  wrappeth  in 
itself  Christ  Jesus  the  Son  of  God,  delivered  to  death  for  us,  £is 
Paul  here  teacheth,  who  being  apprehended  by  faith,  giveth  unto 
us  righteousness  and  life.  \  And  here  he  setteth  out  most  lively 
the  priesthood  and  offices- of  Christ :  which  are,  to  pacify  God,  to 
make  intercession  for  sinners,  to  offer  up  himself  a  sacrifice  for 
their  sins,  to  redeem,  to  instruct,  and  to  comfort  them.  Let  us 
learn  therefore  to  give  a  true  definition  of  Christ,  not  as  the 
school-divines  do,  and  such  as  seek  righteousness  by  their  own 
work,  which  make  him  a  new  lawgiver,  who,  abolishing  the  old 
law,  hath  established  a  new.  To  these  Christ  is  nothing  else 
but  an  exactor  and  a  tyrant.  But  let  us  define  him  as  Paul  here 
doth :  namely,  that  he  is  the  Son  of  God,  who,  not  for  our  desert 
or  any  righteousness  of  ours,  but  of  his  own  fiee  mercy,  offered  up 
himself  a  sacrifice  for  us  sinners,  that  he  might  sanctify  us  for 
ever. 
(.Christ  then  is  no  Moses,  no  exactor,  no  giver  of  laws,  but  a 
giver  of  grace,  a  Saviour,  and  one  that  is  full  of  mercy ;  briefly, 
he  is  nothing  else  but  infinite  mercy  and  goodness,  freely  given 
and  bountifully  giving  unto  us.  And  thus  shall  you  paint  out 
Christ  in  his  right  colours.  If  you  suffer  him  any  otherwise  to  be 
painted  out  unto  you,  when  temptation  and  trouble  cometh,  you 
shall  soon  be  overthrown.  Now,  as  it  is  the  greatest  knowledge 
and  cunning  that  Christians  can  have,  thus  to  define  Christ ;  so 
of  all  things  it  is  the  hardest,  i  For  I  myself,  even  in  this  great 
hght  of  the  Gospel,  wherein  I  have  been  so  long  exercised,  have 
much  ado  to  hold  this  definition  of  Christ  which  Paul  here  //" 
giveth ;  so  deeply  hath  the  doctrine  and  pestilent  opinion  that 
Christ  is  a  lawgiver,  entered  even  as  it  were  oil  in  my  bones.  Ye 
young  men,  therefore,  are  in  this  case  much  more  happy  than  we 
that  are  old.  For  ye  are  not  infected  with  these  pernicious  errors, 
wherein  I  have  been  so  nustled  and  so  drowned  even  from  my  / 
youth,  that  at  the  very  hearing  of  the  name  of  Christ  my  heart 


COMMENTARY   ON   GALATIANS.  181 

trembled  and  quaked  for  fear ;  for  I  was  persuaded  that  he  was  a 
severe  judge.  Wherefore  it  is  to  me  a  double  travail  and  trouble  to 
correct  and  reform  this  evil ;  first,  to  forget,  to  condemn,  and  to  resist 
this  old  grounded  error,  that  Christ  is  a  lawgiver  and  a  judge ;  for  it 
always  returneth  and  plucketh  me  back :  then  to  plant  in  my  heart 
a  new  and  true  persuasion  of  Christ  that  he  is  a  justifier  and  a  Sa- 
viour. Ye,  I  say,  that  are  young,  may  learn  with  much  less  diffi- 
culty, to  know  Christ  purely  and  sincerely,  if  ye  will.  Wherefore  if 
any  man  feel  himself  oppressed  with  heaviness  and  anguish  of 
heart,  he  must  not  impute  it  unto  Christ,  although  it  come  under  the 
name  of  Christ,  but  unto  the  devil,  who  oftentimes  cometh  under 
the  colour  of  Christ,  and  transformeth  himself  into  an  angel  of 
light. 

Let  us  learn  therefore  to  put  a  difference  between  Christ  and 
a  lawgiver,  not  only  in  word,  but  also  in  deed  and  in  practice; 
that  when  the  devil  shall  come  under  the  shadow  of  Christ, 
and  shall  go  about  to  trouble  us  under  his  name,  we  may 
know  him,  not  to  be  Christ,  but  a  very  fiend  indeed.  For  Christ, 
when  he  cometh,  is  nothing  else  but  joy  and  sweetness  to  a  trem- 
bling and  broken  heart,  as  here  Paul  witnesseth,  who  setteth  him 
out  with  this  most  sweet  and  comfortable  title  when  he  saith, 
"  Which  loved  me  and  gave  himself  for  me."  Christ  therefore 
in  very  deed  is  a  lover  of  those  which  are  in  trouble  and  anguish, 
in  sin  and  death,  and  such  a  lover  as  gave  himself  for  us  :  who  is 
afso  our  high-priest,  that  is  to  say,  a  mediator  between  God  and 
us  miserable  and  wretched  sinners.  What  could  be  said,  1  pray 
you,  more  sweet  and  comfortable  to  the  poor  afflicted  conscience? 
Now,  if  these  things  be  true  (as  they  are  indeed  most  true,  or  else 
the  Gospel  must  be  nothing  but  a  fable,)  then  are  we  not  justified 
by  the  righteousness  of  the  law  ;  but  much  less  by  our  own  righ- 
teousness. 

Read  therefore  with  great  vehemency  these  words,  "me"  and 
"  for  me,"  and  so  inwardly  practice  with  thyself,  that  thou  with  a 
sure  faith  mayst  conceive  and  print  this  "  me  "  in  thy  heart,  and 
apply  it  unto  thyself,  not  doubting  but  that  thou  art  of  the 
number  of  those  to  whom  this  "  me "  belongeth :  also  that  Christ 
hath  not  only  loved  Peter  and  Paul,  and  given  himself  for  them, 
but  that  the  same  grace  also  which  is  comprehended  in  this  "  me," 
as  well  pertaineth  and  cometh  unto  us,  as  unto  them.  For  as  we 
cannot  deny  but  that  we  are  all  sinners,  and  are  constrained  to 
say  that  through  the  sin  of  Adam  we  are  all  lost,  were  made  the 
enemies  of  God,  subject  to  the  wrath  and  judgment  of  God,  and 


182  COMMENTARY   ON   GALATIANS, 

guilty  of  eternal  death  (for  this  do  all  terrified  hearts  feel  and  con- 
fess, and  more  indeed  than  they  should  do;)  so  can  we  not  deny 
but  that  Christ  died  for  our  sins,  that  he  might  make  us  righteous. 
For  he  died  not  to  justify  the  righteous,  but  the  unrighteous,  and  to 
make  them  the  children  of  God,  and  inheritors  of  all  spiritual  and 
heavenly  gifts.  Therefore,  when  I  feel  and  confess  myself  to  be  a 
sinner  through  Adam's  transgression,  why  should  I  not  say,  that  I 
am  made  righteous  through  the  righteousness  of  Christ,  especially 
when  I  hear  that  he  loved  me  and  gave  himself  for  me  ?  This  did 
Paul  most  steadfastly  believe,  and  therefore  he  speaketh  these  words 
with  so  great  vehemency  and  full  assurance.  Which  He  grant  unto 
us  in  some  part  at  the  least,  who  hath  loved  us,  and  given  himself 
for  us. 

Verse  21.    I  do  not  abrogate  or  reject  the  grace  of  God, 

Now  he  prepareth  a  way  to  the  second  argument  of  this  Epistle, 
And  here  ye  must  diligently  consider,  that  to  seek  to  be  justified 
by  the  works  of  the  law,  is  to  reject  the  grace  of  God.  But,  I 
pray  you,  what  sin  can  be  more  execrable  or  horrible,  than  to 
reject  the  grace  of  God,  and  to  refuse  that  righteousness  which 
Cometh  by  Christ  ?  It  is  enough  and  too  much  already,  that  we 
are  wicked  sinners  and  transgressors  of  all  the  conmiandnients  of, 
God;  and  yet  we  commit  moreover  the  most  execrable  sin  of  all 
gins,  in  that  we  do  most  contemptuously  refuse  the  grace  of  God 
and  remission  of  sins  offered  imto  us  by  Christ.  This  blasphemy 
is  more  horrible  than  can  be  expressed.  There  is  no  sin  which 
Paul  and  the  other  Apostles  did  so  much  detest,  as  the  contempt  of 
grace,  and  denial  of  Christ,  and  yet  there  is  no  sin  more  com- 
mon. Hereof  it  cometh,  that  Paul,  above  the  rest,  doth  so  sharply 
inveigh  against  Antichrist,  for  that  he  despiseth  the  grace  of  God 
and  refuseth  the  benefit  of  Christ,  our  high-priest,  who  offered 
up  himself  a  sacrifice  for  our  sins.  Now,  thus  to  deny  Christ 
♦what  is  it  else  but  to  spit  in  his  face,  to  tread  him  under  foot,  to 
set  himself  in  his  place,  and  to  say,  I  will  justify  thee,  and  I  will 
save  thee  ?  By  what  means  ?  By  masses,  pilgrimages,  pardons^, 
merits,  and  such-like.  We  see  then  how  proudly  Antichrist  hath 
lift  up  himself  against  and  above  God,  and  set  himself  in  the  place 
of  Christ,  rejecting  the  grace  of  God,  and  denied  the  faith.  For 
this  is  his  doctrine ;  faith  availeth  nothing,  saith  he,  unless  it  be 
joined  with  works  :  and  by  this  fiilse  and  detestable  doctrine  he 
hath  defaced,  darkened,  and  utterly  buried  the  benefit  of  Christy 
and  in  the  stead  of  the  grace  of  Christ  and  his  kingdom,  he  hath 


COMMENTARY   ON    GALATIANS.  183 

established  the  doctrine  of  works  and  the  kingdom  of  ceremonies, 
and  hath  confirmed  the  same  with  mere  trifles  and  doting  dreams  ; 
and  by  this  means  he  hath  wrested  the  whole  world  out  of  Christ's 
hands  (who  alone  ought  to  reign  in  the  conscience,)  and  hath 
thrown  it  down  headlong  into  hell. 

Hereby  we  may  easily  understand  what  it  is  to  reject  and  refuse 
the  grace  of  God,  even  to  seek  righteousness  by  the  law.  Novr 
who  hath  ever  heard  that  a  man,  by  keeping  of  the  law,  rejecteth 
grace  ?  Do  we  then  sin  in  keeping  of  the  law  7  No,  forsooth. 
But  we  despise  grace  when  we  observe  the  law  to  this  end,  that  we 
may  be  justified  through  it.  The  law  is  good,  holy,  and  profitable, 
and  yet  it  justifieth  not.  He  then  that  keepeth  the  law  to  be  justified 
thereby,  rejecteth  grace,  denieth  Christ,  despiseth  his  sacrifice,  and 
will  not  be  saved  by  this  inestimable  price,  but  will  satisfy  for  his 
sins  through  the  righteousness  of  the  law,  or  deserve  grace  by  his 
own  righteousness.  And  this  man  blasphemeth  and  despiseth  the 
grace  of  God.  Now,  what  an  horrible  thing  it  is  to  say  that  any 
man  should  be  so  devilish  as  to  despise  the  grace  and  mercy  of  God  I 
And  yet,  notwithstanding,  all  the  world  doth  so :  albeit  it  cannot 
abide  that  any  man  should  so  judge  of  it,  but  it  will  seem  to  do 
high  service  and  honour  unto  God.  Now  followeth  the  second  argU' 
ment. 

Verse  21.     For  if  righteousness  come  hy  the  law,  then  Christ 
died  in  vain. 

These  words  of  Paul  ought  diligently  to  be  weighed  and  considered 
in  this  wise :  Is  it  true  that  Christ  suffered  death,  or  not  1  Again  : 
Did  he  suflfer  in  vain,  or  not  ?  Here  we  are  constrained  to  answer, 
except  we  be  stark  mad,  that  he  suffered  in  very  deed,  and  that  he 
suffered  not  in  vain,  nor  for  himself,  but  for  us.  If  then  he  suflfered 
not  in  vain,  it  followeth  of  necessity  that  righteousness  cometh  not 
by  the  law. 

Here  again  I  admonish  you  that  Paul  speaketh  not  of  the 
ceremonial  law  only,  as  the  Papists  do  continually  dream.  Take 
now  therefore  the  ceremonial  law,  and  even  the  moral  law  itself 
also,  or  the  law  of  the  ten  commandments,  wherein  is  contained 
the  most  perfect  religion,  and  the  highest  service  of  God ;  that  is 
to  say,  faith,  the  fear  of  God,  the  love  of  God,  and  the  love  of 
our  neighbour,  and  show  me  any  man  that  hath  been  justified 
thereby,  yet  is  it  true  notwithstanding,  that  Christ  died  in  vain. 
For  he  that  is  justified  by  this  law,  hath  power  in  himself  to 
obtain  righteousness.    For  in  that  he  doth  what  in  him  heth,  he 


184  COMMENTARY   ON    GALATIANS. 

deserveth  grace,  and  the  Holy  Ghost  is  poured  into  him,  whereby  he 
is  now  able  to  love  God  and  his  neighbour.  This  being  granted, 
it  must  needs  follow  that  Christ  died  in  vain.  For  what  need  of 
Christ  hath  he  which  both  loveth  Christ  and  giveth  himself  for  him, 
so  that  he  is  able  by  the  merit  of  congruence  before  grace  to  obtain 
grace,  and  then  to  do  such  worka  as,  by  the  merit  of  worthiness 
after  grace,  he  is  able  to  deserve  eternal  hfe?  Then  take  away 
Christ  with  all  his  benefits,  for  he  »  utterly  unprofitable.  But  why 
was  he  born  ?  why  was  he  crucified  1  why  did  he  suffer  ?  why  was 
he  made  my  high-priest,  loving  me  and  giving  "  himself "  an  ines- 
timable sacrifice  for  me  ?  In  vain,,  no  doubt,  and  to  no  purpose  at 
all,  if  righteousness  come  by  no  other  means  than  the  Papists 
teach ;  for  without  grace  and  without  Christ,  I  find  no  righteous- 
ness either  in  myself  or  in  the  law. 

Is  this  horrible  blasphemy  to  be  suffered  or  dissembled,  that  the 
divine  Majesty,  not  sparing  his  own  dear  Son,  but  delivering  him  up 
to  death  for  us  all,  should  not  do  all  these  things  seriously  and  ia 
good  earnest,  but  as  it  were  in  sport  ?  Before  I  would  admit  this  blas- 
phemy, I  would  not  only  that  the  holiness  of  all  the  Papists  and 
merit-mongers,  but  also  of  all  the  saints  and  holy  angels,  should  be 
thrown  into  the  bottom  of  hell,  and  condemned  with  the  devil;. 
Mine  eyes  shall  behold  nothing  else  but  this  inestimable  price,  my 
Lord  and  Saviour  Christ.  He  ought  to  be  such  a  treasure  unto  me, 
that  all  other  things  should  be  but  dung  in  comparison  of  him.  He 
ought  to  be  such  a  light  unto  me,  that,  when  I  have  apprehended 
him  by  faith,  I  should  not  know  whether  there  be  any  law,  any  sin, 
any  righteousness,  or  any  unrighteousness  in  the  world.  For  what 
are  all  things  which  are  in  heaven  and  earth  in  comparison  of  the 
Son  of  God,  Christ  Jesus  my  Lord  and  Saviour,  "  who  loved  m^ 
and  gave  himself  for  me  ?" 

Wherefore  to  reject  the  grace  of  God,  i»  an  horrible  sin,  and 
commonly  reigning  throughout  the  world  :  whereof  all  they  are 
guilty  which  seek  righteousness  by  their  own  works.  For  while 
they  seek  to  be  justified  by  their  own  works  and  merits,  or  by 
the  law,  they  reject  the  grace  of  God  and  Christ,  as  I  have  said. 
And  of  all  these  abominations  the  Pope  hath  been  the  only 
author.  For  he  hath  not  only  defaced  and  trodden  under  his  feet 
the  Gospel  of  Christ,  but  hath  also  replenished  the  world  with 
his  cursed  traditions.  And  hereof,  among  other  enormities,  his 
bulls  and  pardons  are  a  sufficient  witness ;  whereby  he  absolveth, 
not  such  as  believe,  but  such  as  are  contrite,  make  confession  to  a 


COMMENTARY   ON   GALATIANS.  185 

priest,  and  reach  out  their  helping  hand  to  the  maintenance  of  his 
pomp  and  traditions.  Yet,  notwithstanding,  in  this  great  hght  of 
the  Gospel,  the  blind  and  obstinate  Papists  do  continue  still  in 
their  wicked  opinions  and  doting  dreams,  saying,  that  the  qualities 
of  nature  do  remain  sound  and  uncorrupt,  and  that  men  are  able  to 
prepare  themselves  to  grace,  or  to  deserve  grace  by  their  own  works 
and  merits.  And  so  far  off  is  it  that  they  will  acknowledge  their 
impiety  and  error,  that  they  do  yet  still  obstinately  defend  the  same 
even  against  their  own  conscience. 

But  we  do  constantly  affirm  with  Paul  (for  we  will  not  reject 
the  grace  of  God,)  that  either  Christ  died  in  vain,  or  else  the 
law  justifieth  not. — But  Christ  died  not  in  vain ;  therefore  the 
law  justifieth  not.  Christ  the  Son  of  God,  of  his  own  free  grace 
and  mercy,  has  justified  us  ;  therefore  the  law  could  not  justify 
us  ;  for  if  it  could,  then  had  Christ  done  unwisely  in  that  he  gave 
himself  for  our  sins,  that  we  thereby  might  be  justified.  We  con- 
clude therefore,  that  we  are  justified  neither  by  our  own  works  and 
merits  before  grace  or  after,  neither  yet  by  the  law. 

Now  if  my  salvation  was  so  cosdy  and  dear  a  price  unto  Christ, 
that  he  was  constrained  to  die  for  my  sins,  then  all  my  works, 
with  all  the  righteousness  of  the  law,  are  but  vile,  and  nothing 
worth  in  comparison  of  this  inestimable  price.  For  how  can  I 
buy  that  for  a  farthing  which  cost  many  thousand  talents  of 
gold?  Now  the  law  (to  speak  nothing  of  other  matters  which 
are  of  much  less  value,)  with  all  the  works  and  righteousness 
thereof,  is  but  as  a  farthing,  if  ye  compare  it  unto  Christ :  who 
by  his  death  hath  vanquished  my  death  and  hath  purchased 
righteousness  and  everlasting  life.  Should  I  then  despise  and 
reject  this  incomparable  price,  and  by  the  law  or  by  the  works 
and  merits  of  men  (vile  dross  and  dung,  for  so  Paul  calleth  them, 
if  they  be  compared  unto  Christ,)  seek  that  righteousness  which 
Christ  freely  and  of  mere  love  hath  given  unto  me  already,  and 
hath  cost  him  so  great  a  price,  that  he  was  constrained  to  give 
himself  and  even  his  own  heart-blood  for  me  ?  This,  as  I  have 
said,  the  whole  world  doth,  and  especially  such  as  will  be  counted 
more  holy  and  rehgious  than  others.  Whereby  they  plainly 
witness,  that  Christ  died  in  vain,  although  with  their  mouths  they 
confess  the  contrary  never  so  much  :  which  is  most  horrible  to  blas- 
pheme the  Son  of  God,  to  spit  in  his  face,  to  tread  him  under  foot, 
to  count  the  blood  of  the  Testament  as  an  unholy  thing,  and  utterly 
to  despise  the  spirit  of  grace. 

Paul  here  disputing  of  righteousness,  hath  no  civil  matter  in 

24 


186  COMMENTARY   ON   GALATIANS. 

hand ;  that  is,  he  speaketh  not  of  civil  righteousness :  which 
God  notwithstanding  alloweth  and  requireth,  and  giveth  rewards 
thereunto  accordingly  ;  which  also  reason  is  able  in  some  part  to 
perforin  :  but  he  intreateth  here  of  the  righteousness  that  availeth 
before  God,  whereby  w'e  are  deUvered  from  the  law,  sin,  death,  and 
all  evils,  and  are  made  partakers  of  grace,  righteousness,  and  ever- 
lasting life,  and  finally,  are  now  become  lords  of  heaven  and  earth, 
and  of  all  other  creatures.  This  righteousness  neither  man's  law, 
neither  the  law  of  God,  is  able  to  perform. 

The  law  is  given  besides  and  above  reason,  to  be  a  light  and  a 
help  to  man,  and  to  show  him  what  he  ought  to  do,  and  what  to 
leave  undone.  NotAvithstanding  man,  with  all  his  strength  and 
reason,  yea,  with  this  great  light  also  and  heavenly  benefit,  the  law  I 
mean,  cannot  be  justified.  Now,  if  that  which  is  the  most  excellent 
thing  in  the  world,  the  law  I  say,  which  is  a  bright  shining  sun  is 
joined  to  the  dim  and  obscure  light  of  man's  reason  to  lighten  and  to 
direct  it,  is  not  able  to  justify,  what  can  reason  do,  I  pray  you,  with- 
out the  law  ?  What  ?  Doubtless,  nothing  else  but  that  which  the 
Pope  with  his  dreaming  sophistcrs  and  his  whole  synagogue  hath 
done,  who  with  their  own  traditions,  have  darkened  the  light  even 
of  the  first  commandment.  Wherefore  there  is  not  one  of  them  that 
is  able  rightly  to  understand  any  one  syllable  of  the  law,  but  every 
man  walketh  in  mere  darkness  of  man's  reason  ;  and  this  error  is 
much  more  pernicious  and  deadly  than  that  which  proceedeth  of  the 
doctrine  of  works  and  the  law. 

These  words,  therefore,  are  very  effectual  and  full  of  power, 
when  he  saith,  "  If  righteousness  come  by  the  law,  then  Christ 
died  in  vain."  He  speaketh  here  nothing  of  man's  strength,  reason, 
or  wisdom,  be  it  never  so  great,  for  the  greater  it  is,  the  sooner  it  de- 
ceiveth  a  man,  but  he  saith  plainly  without  all  condition,  "  If,  by 
the  law,"  &c.  Wherefore,  reason,  lightened,  aided,  and  directed  by 
the  law,  yea,  even  by  the  law  of  God,  is  so  unable  to  attain  righ- 
teousness, that  it  draweth  a  man  from  righteousness,  and  rejecteth 
Christ.  Set  thou,  therefore,  the  death  of  Christ  alone  against  all 
laws,  and,  with  Paul,  "  know  nothing  but  Jesus  Christ  crucified.' 
(1  Cor.  ii.  2.)  Receive  no  light  either  of  reason  or  the  law,  or  of 
any  thing  else  than  of  Christ  alone.  Then  shalt  thou  be  learned 
indeed,  righteous,  and  holy,  and  shalt  receive  the  Holy  Ghost,  which 
shall  preserve  thee  in  the  purity  of  the  word  and  faith :  but  set 
Christ  aside,  and  all  things  are  but  vain. 

Here  again  we  see  what  a  goodly  commandment  Paul  giveth  to 
the  righteousness  of  the  law,  or  man's  own  righteousness,  namely, 


COMMENTARY   ON   GALATIANS.  187 

that  it  is  a  contemning  and  rejecting  of  the  grace  of  God,  and  an 
aboUshing  of  the  death  of  Christ.  Paul  is  no  great  rhetorician,  and 
yet  see  what  matter  he  ministereth  to  him  that  hsteth  to  play  the 
rhetorician.  What  eloquence  is  able  sufficiently  to  set  forth  these 
words  :  to  reject  the  grace,  the  grace  of  God  ?  also,  that  Christ  died 
in  vain  ?  The  horribleness  whereof  is  such,  that  all  the  eloquence 
jn  the  world  is  not  able  to  express  it.  It  is  a  small  matter  to  say 
that  any  man  died  in  vain,  but  to  say  that  Christ  died  in  vain,  is  to 
take  him  quite  away.  Whoso  hsteth  to  play  the  rhetorician,  hath 
here  matter  enough  to  dilate  and  amplify  at  large,  what  an  horrible 
and  blasphemous  doctrine  it  is  to  set  up  the  righteousness  of  the  law 
and  works ;  for  what  can  be  more  blasphemous  and  horrible  than  to 
make  the  death  of  Christ  unprofitable  ?  And  what  do  they  else, 
which  keep  the  law  to  this  end,  that  they  may  be  justified  thereby  ? 
Now,  to  make  the  death  of  Christ  unprofitable,  is  to  make  the  resur- 
rection, his  victory,  his  glory,  his  kingdom,  heaven,  earth,  God  him- 
self, the  majesty  of  God,  and,  briefly,  all  things  else,  unprofitable,  and 
of  none  effect. 

This  thundering  and  lightning  from  heaven  against  the  righteous- 
ness of  the  law  and  man's  own  righteousness  should  make  us  to  ab- 
hor it.  And  here  with  this  thunder-clap  fall  down  all  the  orders  of 
monks  and  friars,  with  all  such  superstitious  religions ;  for  who  will 
not  detest  his  own  vows,  his  cowl,  his  shaven  crown,  all  men's  tra- 
ditions, yea,  the  very  law  of  Moses  also,  if  he  hear  that  for  these 
things  he  rejecteth  the  grace  of  God,  and  maketh  the  death  of 
Christ  unprofitable  ?  The  world  hearing  this,  doth  not  believe  that 
it  is  true  :  it  thinketh  that  such  horrible  wickedness  cannot  enter 
into  any  man's  heart,  that  he  should  reject  the  grace  of  God,  and 
esteem  the  death  of  Christ  as  a  thing  of  nought.  And  yet  this  sin 
commonly  reigneth  ;  for  whosoever  seeketh  righteousness  without 
Christ's,  either  by  works,  merits,  satisfactions,  afflictions,  or  by  law, 
rejecteth  the  grace  of  God,  and  despiseth  the  death  of  Christ,  what- 
soever he  protesteth  with  his  mouth  to  the  contrary. 


188  COMMENTARY    ON   GALATIANS. 


CHAPTER  III. 

Verse  1.     O,  foolish  Galatians. 

Paul  here  showeth  his  apostolical  care  and  burning  zeal  which  he 
beareth  to  the  church,  so  that,  in  disputing  and  confuting,  he  inter- 
mingleth  sometimes  gentle  exhortation,  and  sometimes  he  sharply  re- 
proveth,  according  to  his  own  rule  given  to  Timothy:  "Preach," 
saith  he,  "  the  word :  be  instant  in  season  and  out  of  season : 
reprove,  rebuke,  exhort."  (2  Tim.  iv.)  Here  the  simple  reader 
may  haply  be  deceived  if  he  be  not  circumspect,  to  think  that  Paul 
in  teaching  keepeth  no  order  at  all.  And,  indeed,  after  the  manner 
of  the  rhetoricians  he  observeth  none,  but  as  concerning  the  spirit, 
he  useth  a  goodly  order. 

Now,  after  that  he  hath  sufficiently  proved,  and,  with  two  strong 
arguments,  confirmed  tliis  article,  that  Christian  righteousness  cometh 
not  by  keeping  of  the  law,  but  by  faith  in  Christ,  and  withal  hath 
confuted  the  doctrine  of  the  false  apostles  ;  in  the  midst  of  this  dis- 
course he  turneth  his  talk  to  the  Galatians,  and  reproveth  them,  say- 
ing, "  O,  ye  foolish  Galatians,"  <fec. :  as  if  he  should  say,  Alas  !  from 
whence  are  ye  fallen,  O,  ye  miserable  Galatians  !  I  have  most 
carefully  and  diligently  taught  you  the  truth  of  the  Gospel,  and 
ye  also  have  received  the  same  of  me  with  fervent  zeal  and  great 
diligence.  How,  then,  cometh  it  to  pass,  that  ye  are  so  suddenly 
fallen  away  from  it  ?     "  Who  hath  bewitched  you  ?" 

He  reproveth  the  Galatians  very  sharply,  as  it  seemeth,  when  he 
calleth  them  fools,  bewitched,  and  disobedient  to  the  truth.  Now, 
whether  he  did  this  of  zeal  or  compassion,  I  will  not  here  contend — 
both  may  be  true.  A  carnal  man  would  interpret  this  to  be 
a  reviling,  rather  than  a  godly  reprehension.  Did  Paul,  then, 
give  an  evil  example,  or  was  he  spiteful  against  the  churches 
of  Galatia,  because  he  called  them  foolish  and  bewitched?  No, 
not  so :  for  with  a  Christian  zeal  it  is  lawful  for  an  Apostle,  a 
pastor,  or  a  preacher,  sharply  to  reprove  the  people  committed  to 
his  charge,  and  such  reprovings  are  both  fatherly  and  godly.  So 
parents,  of  a  fatherly  and  motherly  affection,  do  sharply  reprove 
and  rebuke  their  children,  which  they  would  not  bear  if  another 
should  do  it.  The  schoolmaster  sometimes  is  angry  with  his 
scholar,  he  rebuketh  him  and  beateth  him  ;  all  which  he  taketh 
in  good  part,  and  would  not  bear  it  at  the  hands  of  his  eqtial. 
The  magistrate  likewise  is  angry ;   he  reproveth  and  punisheth 


COMMENTARY   ON   GALATIANS.  189 

such  as  are  under  his  charge.  And  this  discipline  is  not  only 
good,  but  also  very  necessary ;  without  the  which  nothing  can  be 
well  done.  Wherefore,  unless  the  magistrate,  the  minister,  the  fa- 
ther, and  mother  be  angry,  and  use  to  reprove  or  rebuke,  when  the 
case  requireth,  he  is  unprofitable,  and  never  shall  discharge  his  office 
rightly. 

Wherefore  sharp  chidings  and  bitter  words  as  are  necessary  in 
every  kind  of  life,  as  any  other  virtue  else.  Yet,  notwithstanding, 
this  anger  must  be  so  tempered,  that  it  proceed  not  of  any  envy 
or  malice,  but  only  of  a  fatherly  affection  and  Christian  zeal :  that 
is  to  say,  it  ought  not  to  be  childish  or  woman-Uke,  seeking  revenge ; 
but  only  for  the  correcting  of  the  fault :  as  the  father  correcteth  not 
his  child  with  desire  to  revenge,  but  only  that  the  child  thereby  may 
be  the  better.  And  these  kinds  of  anger  are  good,  and  are  called  in 
the  Scripture  zeals  or  jealousies.  For  in  chastising  my  brother,  my 
child,  my  scholar,  or  subject,  in  this  sort,  I  seek  not  his  destruction, 
but  his  profit  and  welfare. 

It  may  be,  then,  that  Paul  here  rebuketh  the  Galatians,  either  of 
a  very  zeal  (not  to  destroy  them,  but  by  this  means  to  reduce  them 
into  the  way  again,  and  to  amend  them,)  or  else  of  pity  and  com- 
passion, as  it  were,  by  way  of  complaint ;  for  that  it  grieveth  him 
that  they  should  be  so  miserably  seduced.  As  if  he  should  say,  I 
am  sorry  and  ashamed  to  hear  of  this  your  miserable  case,  your 
wretched  doings,  6oc.  In  like  manner  do  we  also  reprehend  the 
miserable;  not  that  we  tread  them  down,  or  upbraid  them  with 
their  misery,  but  as  having  compassion  on  them,  and  seeking  their 
amendment.  This  I  say,  lest  any  man  should  cavil,  that  Paul 
railed  upon  the  churches,  contrary  to  the  rule  of  the  Gospel. 

In  like  manner  Christ  rebuketh  the  Pharisees,  calling  thera 
serpents,  the  generation  of  vipers,  the  children  of  the  devil.  But 
these  are  the  rebukings  of  the  Holy  Ghost.  They  are  fatherly 
and  motherly,  and  as  the  chidings  of  a  faithfiil  friend  :  as  it  is 
said  also  in  the  Proverbs,  "Better  are  the  wounds  of  a  friend 
than  the  kisses  of  an  enemy."  (Prov.  xvii.  6.)  Thus  one  and 
the  self-same  rebuke,  if  it  come  out  of  the  mouth  of  a  father, 
may  be  a  great  benefit ;  but  if  it  proceed  out  of  the  mouth  of  our 
equal  or  enemy,  it  is  a  spiteful  reproach.  When  two  men  do  one 
thing,  in  the  one  it  is  commendable,  and  in  the  other  it  is 
reproved.  But  when  Christ  and  Paul  do  reprove,  it  is  done  with 
singular  viitue  and  commendation ;  but  when  a  private  man 
should  do  the  like,  it  is  in  him  a  great  vice.    Therefore  one  and 


IM  COMMENTARY   ON    GALATIANS. 

the  self-same  word  in  the  mouth  of  Paul  is  a  benefit ;  but  in  the 
mouth  of  another  it  is  a  reproach. 

There  is  a  certain  vehemency  to  be  noted  in  this  word,  Gala- 
tians.  For  he  calleth  them  not  brethren,  as  elsewhere  he  is  wont 
to  do ;  but  he  calleth  them  by  the  name  which  was  proper  to  their 
country.  And  it  seemeth  that  it  was  the  natural  vice  of  that  nation 
to  be  foolish ;  like  as  it  was  the  fault  of  the  Cretans  to  be  liars. 
As  if  he  should  say,  as  ye  are  called,  even  so  are  ye  indeed,  and  so 
ye  continue  ;  that  is  to  say,  foolish  Galatians,  and  so  you  show  your- 
selves to  be  even  now  in  the  business  of  the  Gospel  (wherein,  not- 
withstanding, ye  ought  to  have  been  more  wise,)  yet  ye  con- 
tinue still  in  your  own  nature,  and  are  no  changelings.  Thus  Paul, 
by  way  of  correction,  putteth  the  Galatians  in  mind  of  their  corrupt 
nature. 

Moreover  we  are  here  admonished,  that,  according  to  the  flesh, 
there  are  yet  natural  vices  remaining  in  the  churches,  and  in  the 
godly.  Grace  maketh  not  such  a  change  in  the  faithful,  that  by 
and  by  they  become  altogether  new  creatures,  and  perfect  in  all 
things :  but  there  remain  yet  certain  dregs  of  their  old  and  natural 
corruption.  As  if  a  man,  that  is  naturally  inchned  to  anger,  be 
converted  to  Christ,  although  he  be  mollified  by  grace  (the  Holy 
Ghost  so  framing  his  heart,  that  he  is  now  become  more  meek 
and  gentle ;)  yet  this  natural  vice  is  not  utterly  quenched  in  his 
flesh.  Likewise,  such  as  are  by  nature  severe  and  sharp,  although 
they  be  converted  to  the  faith,  yet,  notwithstanding,  they  cannot 
utterly  forsake  this  vice.  Hereof,  it  cometh,  that  the  Holy 
Scriptures,  which  do  contain  all  one  truth,  of  divers  spirits  are 
diversely  handled.  One,  in  teaching,  is  mild  and  gentle  ;  another, 
more  rough  and  rigorous.  Thus  the  (Spirit  of  God,  being  poured 
into  divers  vessels,  doth  not  quench  at  once  the  vices  of  nature; 
but  by  little  and  little,  durmg  this  life,  he  purgeth  that  sin  which 
is  rooted,  not  only  in  the  Galatians,  but  also  in  all  men  of  all 
nations. 

Albeit,  then,  that  the  Galatians  were  lightened  and  did  believe, 
and  had  now  received  the  Holy  Ghost  by  the  preaching  of  faith, 
notwithstanding,  this  remnant  of  vice,  this  foolishness  I  mean, 
and  the  original  corruption,  which  afterward  did  easily  burst  out 
into  a  flame  of  false  doctrine,  remained  in  them  still.  Wherefore 
let  no  man  trust  so  much  in  himself,  as  to  think  that  when  he 
hath  received  grace,  he  is  thoroughly  purged  from  his  old  vices. 
Indeed  many  things  are  purged  in  us,  and  principally  the  head  of 


COMMENTARY   ON   GALATIANS.  191 

the  serpent  ;  that  is  to  say,  infidelity  and  ignorance  of  God  is  cut' 
off  and  bruised,  but  the  sUmy  body  of  the  remnants  of  sin  remains 
still  in  us.  Let  not  man,  therefore,  presume  so  much  of  himself, 
that  when  he  hath  once  received  faith,  he  can  by  and  by  be 
thoroughly  changed  into  a  new  man :  nay,  he  shall  keep  some- 
what of  his  old  vices  still  cleaving  unto  him  (Heb.  xii.  1,)  though 
he  be  never  so  good  and  so  perfect  a  Christian.  For  we  are  not 
yet  dead,  but  we  still  live  in  the  flesh ;  which,  because  it  is  not  yet 
pure,  continually  lusteth  against  the  spirit.  "  I  am  carnal,"  saith 
Paul,  "  sold  under  sin.  I  see  another  law  in  my  members  re- 
belling against  the  law  of  my  mind."  (Rom.  vi.  14  ;  Gal.  v.  17.) 
Wherefore  the  natural  vices  that  were  in  us  before  we  received 
faith,  do  still  remain  in  us  after  that  we  have  received  faith; 
saving  that  now  they  are  subdued  to  the  spirit,  which  hath  the 
upper  hand  to  keep  them  under,  that  they  rule  not ;  and  yet  not 
without  great  conflict.  This  glory  is  due  to  Christ  alone ;  and 
this  title  he  beareth,  "  that  he  is  pure  and  without  blemish :  who 
did  no  sin,  neither  was  there  any  guile  found  in  his  mouth." 
(1  Pet.  ii.  22.) 

Verse  1.     Who  hath  bewitched  you,  that  you  should  not  believe 

the  truth  ? 

Here  have  ye  another  commendation  of  this  goodly  righteousness  of 
the  law,  and  of  our  own  righteousness,  namely,  that  it  maketh  us  to 
contemn  the  truth ;  it  bewitcheth  us  in  such  sort,  that  we  do  not  be- 
lieve nor  obey  the  truth,  but  rebel  against  it. 

Of  the  bodily  and  spiritual  Witchcraft. 

Paul  calleth  the  Galatians  foohsh  and  bewitched,  comparing 
them  to  children  to  whom  witchcraft  doth  much  harm.  As 
though  he  should  say.  It  happeneth  to  you  as  it  doth  to  children, 
whom  witches,  sorcerers,  and  enchanters  are  wont  to  charm  by 
their  enchantments,  and  by  the  illusion  of  the  devil.  Afterwards, 
in  the  fifth  chapter,  he  rehearseth  sorcery  among  the  works  of  the 
flesh,  which  is  a  kind  of  witchcraft,  whereby  he  plainly  testifieth, 
that  indeed  such  witchcraft  and  sorcery  there  is,  and  that  it  may 
be  done.  Moreover,  it  cannot  be  denied  but  that  the  devil  liveth, 
yea,  and  reigneth  throughout  the  whole  world.  Witchcraft  and 
sorcery,  therefore,  are  the  works  of  the  devil ;  whereby  he  doth 
not  only  hurt  men,  but  also,  by  the  permission  of  God,  he  some- 
times destroyeth  them.  Furthermore,  we  are  all  subject  to  the 
devU,  both  in  body  and  goods ;  and  we  be  strangers  in  this  world, 


192  COMMENTARY   ON   GALATIANS. 

whereof  he  is  the  prince  and  god.  Therefore  the  bread  which  we 
eat,  the  drink  which  we  drink,  the  garments  which  we  wear,  yea, 
the  air,  and  whatsoever  we  hve  by  in  the  flesh,  is  under  his 
dominion. 

But  he  doth  not  only  bewitch  men  after  this  gross  manner,  but 
ako  after  a  more  subtle  sort  and  much  more  dangerous  ;  wherein 
he  is  a  marvellous  cunning  workman.  And  hereof  it  cometh  that 
Paul  appUeth  the  bewitching  of  the  senses  to  the  bewitching  of 
the  spirit.  For  by  this  spiritual  witchcraft  that  old  serpent  be- 
witcheth  not  men's  senses,  but  their  minds,  with  false  and  wicked 
opinions ;  which  opinions,  they  that  are  so  bewitched  do  take  to 
be  true  and  godly.  Briefly,  so  great  is  the  malice  of  this  sorcerer, 
the  devil,  and  his  desire  to  hurt,  that  not  only  he  deceiveth  those 
secure  and  proud  spirits  with  his  enchantments,  but  even  those 
also  which  are  professors  of  true  Christianity,  and  well-afiected  in 
religion  :  yea,  as  touching  myself,  to  say  the  truth,  he  sometimes 
assaileth  me  so  mightily,  and  oppresseth  me  with  such  heavy 
cogitations,  that  he  utterly  shadoweth  my  Saviour  Christ  from 
me,  and  in  a  manner  taketh  him  clean  out  of  my  sight.  To  be 
brief,  there  is  none  of  us  all  which  is  not  oftentimes  bewitched  by 
false  persuasions :  that  is  to  say,  which  doth  not  fear,  trust,  or 
rejoice  where  he  ought  not,  or  doth  not  sometimes  think  other- 
wise of  God,  of  Christ,  of  faith,  of  his  vocation,  <kc.,  than  he 
should  do. 

Let  us  therefore  learn  to  know  the  subtle  sleighls  of  this  sorcerer, 
lest  if  he  find  us  sleeping  in  security,  he  deceive  us  by  his  enchant- 
ments. True  it  is,  that  by  his  sorcery  he  can  do  no  hurt  to  our 
ministry,  yet  is  he  with  us  in  spirit.  Day  and  night  he  rangeth 
about,  seeking  how  he  may  devour  every  one  of  us  alone ;  and  un- 
less he  find  us  sober,  and  armed  with  spiritual  weapons,  that  is  to 
say,  with  the  word  of  God  and  faith,  he  will  devour  us. 

This  is  the  cause  that  he  oftentimes  stirreth  up  new  battles 
against  us.  And  indeed  it  is  very  profitable  for  us  that  he  thus 
assaileth  us,  and  by  his  subtle  trains  exerciseth  us  :  for  by  this 
means  he  confirmeth  our  doctrine,  he  stirreth  up  and  increaseth 
faith  in  us.  Indeed  we  have  been  many  times  cast  down,  and 
yet  still  are  cast  down  in  this  conflict,  but  we  perish  not ;  for 
Christ  hath  always  triumphed,  and  doth  triumph  through  us. 
Wherefore  we  hope  assuredly,  that  we  shall  also  hereafter,  by 
Jesus  Christ,  obtain  the  victory  against  the  devil.  And  this  hope 
bringeth  unto  us  sure  consolation,  so  that  in  the  midst  of  our 
temptations  we  take  courage,  and  say,  Behold,  Satan  hath  here- 


COMMENTARY    ON    GALATIANS.  193 

tofore  tempted  us,  and  by  his  false  illusions  hath  provoked  us  to 
infidelity,  to  the  contempt  of  God,  despair,  &c. ;  yet  hath  he  not 
prevailed,  nor  shall  he  prevail  hereafter.  "  He  is  greater  that  is  in 
us,  than  he  that  is  in  the  world."  (1  John  iv.  4.)  Christ  is  stronger, 
who  hath  and  doth  overcome  that  strong  one  in  us,  and  shall  over- 
come him  for  ever.  Notwithstanding,  the  devil  sometimes  over- 
come thus  in  the  flesh,  that  we  may  have  experience  of  the  power 
of  a  stronger  against  that  strong  one,  an^  may  say  with  Paul, 
"  When  I  am  weak,  then  am  I  strong." 

Let  no  man  think,  therefore,  that  the  Galatians  only  were  be- 
witched of  the  devil :  but  let  every  man  think  that  he  himself  might 
have  been,  and  yet  may  be  bewitched  by  him.  There  is  none  so 
strong  that  he  is  able  to  resist  him,  and  especially  if  he  attempt  to 
do  it  by  his  own  strength.  "  Job  was  an  upright  and  a  just  man, 
fearing  God,  and  there  was  none  like  unto  him  upon  the  earth." 
(Job.  i.  8.)  But  what  power  had  he  against  the  devil,  when  God 
withdrew  his  hand  ?  Did  not  this  holy  man  horribly  fall  ?  There- 
fore this  enchanter  was  not  only  mighty  in  the  Galatians,  but  he 
goeth  about  continually  to  deceive,, if  not  all  men,  yet  as  many  as 
he  can,  with  his  illusions  and  false  persuasions  :  "  For  he  is  a  liar, 
and  the  father  of  lies."  (John  viii.  44.) 

Verse  1.      Who  hath  bewitched  you. 

Here  Paul  excuseth  the  Galatians,  and  layeth  the  fault  upon  the 
false  apostles.  As  though  he  should  say,  I  see  that  ye  are  not 
fallen  through  wilfulness  or  malice,  but  the  devil  hath  sent  the 
enchanting  false  apostles,  his  children  amongst  you,  and  they  do  so 
bewitch  you  in  teaching  you  that  ye  are  justified  by  the  law,  that 
now  ye  think  otherwise  of  Christ  than  ye  did  afore,  when  ye  heard 
the  Gospel  preached  by  me.  But  we  labour  both  by  preaching  and 
writing  unto  you,  to  uncharm  that  sorcery  wherewith  the  false 
apostles  have  bewitched  you,  and  to  set  at  liberty  those  which  are 
snared  therewith. 

So  we  also  at  this  day  do  labour  by  the  Word  of  God  against 
those  fantastical  opinions  of  the  Anabaptists,  that  we  may  set  at 
liberty  those  that  are  entangled  therewith,  and  reduce  them  to  the 
pure  doctrine  of  faith,  and  there  hold  them.  And  this  our  labour 
is  not  altogether  in  vain,  for  we  have  called  back  many  whom 
they  have  bewitched,  and  have  delivered  them  out  of  their  snares. 
Notwithstanding,  such  there  are  as  will  not  suffer  themselves 
to  be  taught,  especially  the  chief  sorcerers  and  authors  of  this 
witchery.     They  will  hear  no  reason,  nor   admit  the  Scripture ; 

25 


194  COMMENTARY   ON   GALATIANS. 

yea,  they  abuse  and  corrupt  the  Scripture,  and  avoid  such  places 
as  are  alleged  against  them,  with  their  false  glosses  and  devilish 
dreams,  clean  contrary  to  the  Scripture ;  which  is  a  manifest 
sign  that  they  are  bewitched  of  the  devil.  Wherefore  they  are 
nothing  amended  by  our  admonitions,  but  are  much  more  hard- 
ened and  more  obstinate  than  they  were  before.  And  surely  I 
could  never  have  believed,  but  that  I  have  good  experience  thereof 
at  this  day,  that  the  fower  of  the  devil  is  so  great,  that  he  is  able 
to  make  falsehood  so  like  the  truth.  Moreover,  which  is  yet 
more  horrible,  when  he  goeth  about  to  overwhelm  sorrowful  con- 
sciences with  over-much  heaviness,  he  can  so  cunningly  and  so 
hvely  change  himself  into  the  Ukeness  of  Christ,  that  it  is  impos- 
sible for  the  poor  tempted  and  afflicted  soul  to  perceive  it,  whereby 
many  simple  and  ignorant  persons  are  deceived  and  driven  down  to 
desperation,  and  some  also  to  destroy  themselves,  for  they  are  so  be- 
witched of  the  devil,  that  they  believe  this  to  be  a  most  certain  truth, 
that  they  are  tempted  and  accused,  not  of  the  devil,  but  of  Christ 
himself. 

Such  a  thing  of  late  happened  to  that  miserable  man.  Dr. 
Kraws  of  Halle,  which  said,  "  I  have  denied  Christ,  and  there- 
fore he  standeth  now  before  his  Father  and  accuseth  me."  He, 
being  Winded  by  the  illusion  of  the  devil,  had  so  strongly  con- 
ceived in  his  mind  this  imagination,  that  by  no  exhortation,  no 
consolation,  no  promises  of  God,  could  he  be  brought  from  it, 
whereupon  he  despaired,  and  so  miserably  destroyed  himself. 
This  was  a  mere  lie,  a  bewitching  of  the  devil,  and  a  fantastical 
definition  of  a  strange  Christ,  whom  the  Scripture  knoweth  not. 
For  the  Scripture  setteth  forth  Christ,  not  as  a  judge,  a  tempter, 
an  accuser,  but  a  reconciler,  a  mediator,  a  comforter,  and  a  throne 
of  grace. 

But  the  poor  man,  deluded  by  the  devil,  could  not  then  see 
this ;  and  therefore,  against  all  Scripture,  he  thinketh  this  to  be 
an  undoubted  truth  :  "  Christ  accuseth  thee  before  his  Father ; 
he  standeth  not  for  thee,  but  against  thee,  therefore  thou  art 
damned."  And  this  temptation  is  not  of  man,  but  of  the  devil, 
which  that  enchanter  most  strongly  imprinteth  in  the  heart  of  the 
tempted.  But  unto  us  which  are  led  and  taught  by  another 
spirit,  it  is  a  cursed  lie,  and  a  bewitching  of  the  devil.  But  unto 
those  that  are  thus  bewitched  it  is  so  certain  a  truth,  that  none  can 
be  more  certain. 

Seeing,  then,  that  the  devil  is  able  to  print  in  our  hearts  so 
manifest  a  lie,  that  we  would  swear  a  thousand  times  it  were  an 


COMMENTARY    ON    GALATIANS.  195 

undoubted  truth,  we  must  not  be  proud,  but  walk  in  fear  and 
humility,  calling  upon  the  Lord  Jesus,  that  we  be  not  led  into 
temptation.  Worldly  and  secure  men,  which,  having  heard  the 
Gospel  once  or  twice  preached,  do  by  and  by  imagine  that  they 
have  received  abundance  of  the  Spirit,  fall  at  length  in  like 
manner,  because  they  fear  not  God,  they  are  not  thankful  unto 
him,  but  persuade  themselves  that  they  are  able  not  only  to  hold 
and  defend  the  doctrine  of  true  religion,  but  also  to  stand  against 
the  devil  in  any  assault  or  conflict,  be  it  never  so  great.  Such 
are  meet  instruments  for  the  devil  to  bewitch  and  to  throw  down 
to  desperation. 

On  the  other  side,  say  not  then,  I  am  perfect,  I  cannot  fall: 
but  humble  thyself  and  fear,  lest  if  thou  stand  to-day,  to-morrow 
thou  be  overthrown.  I  myself,  although  I  be  a  doctor  of  divinity, 
and  have  now  preacl^ed  Christ  and  fought  against  the  devil  in  his 
false  teachers  a  great  while,  by  mine  own  experience  have  found 
how  hard  a  matter  this  is.  For  I  cannot  shake  off  Satan  as  I 
desire,  neither  can  I  so  apprehend  Christ  as  the  Scripture  setteth 
him  forth ;  but  oftentimes  the  devil  setteth  before  mine  eyes  a  false 
Christ.  But  thanks  be  to  God,  who  keepeth  us  in  the  word,  in  faith, 
and  in  prayer,  that  we  may  walk  before  him  in  humility  and  fear,, 
and  not  presume  of  our  own  wisdom,  righteousness,  and  strength, 
but  trust  in  the  power  of  Christ,  who  is  strong  when  we  are  weak, 
and  by  us  weak  and  feeble  creatures  continually  overcometh  and 
Iriumpheth :  to  whom  be  glory  for  ever. 

This  bewitching  then,  and  this  sorcery,  is  nothing  else  but  a  pVin 
illusion  of  the  devil,  printing  in  the  heart  a  false  op'nion  of  Christ 
and  against  Christ ;  and  he  that  is  deluded  with  this  opinion,  is  1  e- 
witched.  They,  therefore,  that  have  this  opinion,  that  they  are 
justified  by  the  works  of  the  law,  or  by  the  traditions  of  men,  are 
bewitched ;  for  this  opinion  is  against  faith  and  against  Christ, 
Paul  useth  this  word,  bewitching,  in  contempt  of  the  felse  apostles, 
which  so  vehemently  urged  the  doctrine  of  the  law  and  works ;  as 
if  he  should  say.  What  a  devihsh  bewitching  is  this!  for  as  tl.e 
senses  are  perverted  by  bodily  witchcraft,  so  are  the  minds  of  men 
also  deluded  by  this  spiritual  witchcraft. 

Verse  1.     That  ye  should  not  obey  the  truth  7 

The  Galatians  at  the  first  did  gladly  hear  and  obey  the  truth. 
Therefore  when  he  saith,  "  Who  hath  bewitched  you  ?"  he 
showeth  that  they  were  bewitched  by  these  false  apostles,  and 
were  fallen   away  from  the  truth,   which  before  they  did  obey. 


196  COMMENTARY   ON   GALATIANS. 

But  this  seemeth  yet  a  more  bitter  and  vehement  kind  of 
speech,  when  he  saith,  that  they  do  not  beUeve  the  truth.  For 
he  sig-nifieth  by  these  words  that  tliey  are  bewitched,  and  that 
he  would  dehver  them  from  this  witchery,  and  yet  they  will 
not  acknowledge  nor  receive  this  benefit.  For  it  is  certain  that 
he  did  not  reduce  all  from  the  errors  of  the  false  apostles  unto 
the  truth,  but  that  many  of  them  remained  yet  still  bewitched. 
Therefore  he  useth  these  sharp  and  vehement  words,  "  Who  hath 
be\vitched  you  ?"  As  if  he  would  say.  Ye  are  so  deluded  and  be- 
witched, that  now  ye  cannot  obey  the  truth.  I  fear  lest  many  of 
you  are  utterly  lost,  and  so  fallen  away,  that  ye  will  never  return 
again  to  the  truth. 

And  here  you  have  again  to  note  by  the  way,  another  goodly 
commendation  of  the  law  and  man's  own  righteousness  that 
the  doctrine  and  preaching  thereof,  be  it  never  so  fervent,  if 
the  preaching  of  Christ  and  of  the  Gospel  do  not  go  withal, 
never  bringeth  with  it  true  conversion  and  hearty  repentance. 
Hereof  manifest  demonstrations  we  have,  not  only  by  plain 
words  of  the  Scripture,  but  also  by  evident  experience.  For 
as  it  is  true  which  is  written  to  the  Hebrews,  that  the  law 
bringeth  none  to  perfection ;  so  in  this  Epistle,  St.  Paul,  by 
manifest  example,  confirmeth  the  same,  reasoning  thus  with  the 
Galatians :  Tell  me,  saith  he,  ye  that  would  be  justified  by  the 
law,  received  ye  the  Spirit  of  God  by  hearing  the  law,  or  by  the 
Gospel  of  faith  preached  ?  Proving  by  their  own  experience,  that 
it  is  not  the  taw  nor  the  preaching  thereof,  but  the  Gospel  and 
preaching  of  faith,  tbat  raiseth  a  man  being  fallen,  and  quickeneth 
him  to  true  repentance,  as  more  fully  is  to  be  expressed  hereafter 
when  we  come  to  that  place.  And  yet  neither  is  the  preaching  of 
the  law  without  its  effect;  the  use  thereof  only  serveth  to  show 
forth  the  wrath  of  God,  and  to  cast  down ;  but  to  raise  up  a  man, 
that  Cometh  by  the  ministration  of  the  Gospel,  and  the  preaching  of 
faith  only  in  Christ. 

Verse  1.     To  whom  Jesus  Christ  before  was  described  m  your 

sight. 

It  was  bitterly  spoken  where  he  said  before,  that  they  were  so 
bewitched  that  they  could  not  obey  the  truth ;  but  it  is  more 
bitterly  said,  when  he  addeth,  that  Christ  was  so  lively  described 
before  them,  that  they  might  handle  him  with  their  hands,  and 
yet  they  would  not  obey  the  truth.  Thus  he  convinceth  them 
even  by  their  own  experience.    As  though  he  would  say ;  Ye  arc 


COMMENTARY    ON    GALATIANS.  197 

SO  bewitched  and  deluded  with  the  devilish  opinions  of  the  false 
apostles,  that  now  ye  will  not  obey  the  truth.  And  whereas  I  have 
with  great  travail  and  diligence  set  forth  Christ  plainly  before  your 
eyes,  yet  doth  this  profit  you  notlung  at  all. 

In  these  words  he  hath  respect  to  the  former  arguments,  whereby 
he  proved,  that  to  those  that  will  be  justified  by  the  law,  Christ  is 
but  the  minister  of  sin ;  that  such  do  reject  the  grace  of  God,  and 
that  to  them  Christ  died  in  vain.  Which  arguments  he  had  before 
more  vehemently  prosecuted  and  more  largely  amplified  in  their 
presence,  even  as  if  a  painter  had  portrayed  Christ  Jesus  before  their 
eyes.  Now  being  absent,  he  putteth  them  in  mind  of  the  same 
things,  saying,  "  to  whom  Jesus  Christ  was  described  in  your  sight." 
As  if  he  said,  There  is  no  painter  that  with  his  colours  can  so  lively 
set  out  Christ  unto  you,  as  I  have  painted  him  out  by  my  preach- 
ing ;  and  yet,  notwithstanding,  ye  still  remain  most  miserably  be- 
witched. 

Verse  I.     Atid  was  among  you  crucified. 

What  did  I  then  paint  out  ?  Even  Christ  himself  How  was  that 
done?  In  this  sort,  that  he  is  crucified  in  you  or  among  you. 
He  useth  here  very  rough  and  sharp  words.  Before  he  said,  that 
tliey  sought  righteousness  by  the  law,  rejected  the  grace  of  God, 
and  that  to  them  Christ  died  in  vain.  Now  he  addeth  moreover, 
tiiat  they  crucify  Christ,  who  before  lived  and  reigned  in  them.  As 
if  he  sliould  say.  Ye  have  now,  not  only  rejected  the  grace  of  God, 
not  only  to  you  Christ  died  in  vain,  but  also  he  is  most  shamefully 
crucified  among  you.  After  the  same  manner  he  speaketh,  Heb.  vi. 
"Crucifying  to  themselves  again  the  Son  of  God,  and  making  a 
mock  of  him,"  &.c. 

If  a  man  did  but  hear  the  name  of  a  monk,  of  his  shaven  crown, 
of  his  cowl,  of  his  rule,  it  should  make  him  afraid  (how  much 
soever  the  Papists  do  adore  these  abominations,  and  brag  that 
they  are  perfect  religion  and  holiness,  as  I  and  others  did  judge 
of  them  before  God  revealed  his  Gospel  unto  us :  for  we  were 
brought  up  in  the  traditions  of  men,  which  darkened  Christ,  and 
made  him  utterly  vmprofitable  unto  us,)  when  he  heareth  Paul 
say,  that  even  they  which  seek  to  be  justified  by  the  law  of  God, 
be  not  only  denyers  and  murderers  of  Christ,  but  also  they  do 
most  wickedly  crucify  him  again.  Now,  if  they  be  crucifiers  of 
Christ  which  seek  to  be  justified  by  the  righteousness  of  the  law 
of  God,  and  the  works  thereof,  what  are  they,  I  pray  you,  which 


198  COMMENTARY    ON    GALATIANS. 

seek  salvation  and  eternal  life  by  the  dregs  and  filthy  dung  of  man's 
righteousness  and  by  the  doctrine  of  devils  ? 

But  who  could  ever  beheve  or  think  that  it  was  so  horrible  and 
so  abominable  a  sin  to  be  made  a  rehgious  man  (for  so  they  call 
them,)  namely,  to  be  made  a  massing  priest,  a  monk,  a  friar,  a  nun? 
Doubtless,  no  man.  Yea,  they  themselves  say  moreover,  that  monk- 
ery is  a  new  baptism.  Can  there  be  any  thing  more  honible  than 
that  the  kingdom  of  the  Papists  is  the  kingdom  of  such  as  spite- 
fully spit  in  the  face  of  Christ  the  Son  of  God,  and  crucify  him 
again  ?  For  indeed  they  crucify  him  afresh  (who  was  once  cruci- 
fied and  rose  again,)  both  in  themselves,  in  the  church,  and  in  the 
hearts  of  the  faithful ;  for  with  their  spiteful  reproaches,  rebukes, 
slanders,  and  injuries,  they  spit  upon  him,  and  with  their  wicked 
opinions  they  wound  him,  and  thrust  him  through,  that  in  them  he 
may  die  most  miserably ;  and  in  the  stead  of  him  they  set  up  a 
glorious  witchcraft,  whereby  men  are  so  miserably  charmed  and  de- 
luded, that  they  cannot  know  Christ  to  be  the  justifier,  their  recon- 
ciler, and  Saviour,  but  a  minister  of  sin,  their  accuser,  their  judge, 
and  their  destroyer,  which  must  be  pacified  no  otherwise  than  by 
our  works  and  merits. 

And  out  of  this  opinion  did  afterwards  spring  tlie  most  pestilent 
and  pernicious  doctrine  that  is  in  the  whole  Papacy,  which  is  this : 
If  thou  wilt  serve  God,  thou  must  merit  forgiveness  of  sins  and 
everlasting  life,  and  must  also  help  others  that  they  may  attain  to 
salvation  :  thou  must  enter  into  a  monastery,  vow  obedience,  chas- 
tity, poverty,  (fee.  Monks  and  friars,  and  the  rest  of  that  religious 
rabble,  being  puffed  up  with  this  opinion  of  their  own  holiness, 
bragged  that  they  only  were  in  the  life  and  state  of  perfection,  and 
that  other  Christians  led  but  a  common  life,  for  they  did  no  undue 
works,  or  more  than  they  were  boimd  to  do,  that  is  they  did  not  vow 
and  keep  chastity,  poverty,  obedience,  &-c. ;  they  were  but  only 
baptized,  and  kept  the  ten  commandments :  but  as  for  them- 
selves, besides  that  which  was  common  as  well  to  them  as  to  other 
Christians,  they  kept  also  the  works  of  supererogation,  and  the 
counsels  of  Christ ;  wherefore  they  hoped  to  have  merits  and  a  place 
in  heaven  among  the  principal  saints,  fer  above  the  common  sort  of 
Christians. 

This  was  undoubtedly  an  horrible  illusion  of  the  devil,  wherel)y 
he  hath  bewitched  almost  the  whole  world.  And  every  man,  the 
more  holy  he  would  seem  to  be,  the  more  he  is  snared  with  that 
witchery,  that  is  to  say,  with  the  pestilent  persuasion  of  his  own 


COMMENTARY   ON   GALATIANS,  199, 

righteousness.  And  this  was  the  cause  that  we  could  not  know 
that  Jesus  Christ  was  our  Mediator  and  Saviour :  but  we  thought 
that  he  was  a  severe  judge,  which  should  be  pacified  by  our 
works ;  which  was  nothing  else  but  most  horridly  to  blaspheme 
Christ,  and,  as  Paul  said  before,  to  reject  the  grace  of  God,  to 
make  the  death  of  Christ  of  none  effect,  and  not  only  to  kill 
him,  but  also  most  shamefully  to  crucify  him  again.  And  this  is  the 
right  meaning  of  that  which  Christ  allegeth  out  of  Daniel :  "  that 
abomination  standeth  in  the  holy  place."  (Dan.  ix.  27. ;  Matt, 
xxiv.  15.)  Wherefore  every  monk  and  religious  person,  and  every 
justiciary,  seeking  remission  of  sins  and  righteousness  by  his  own 
works,  or  by  his  afflictions,  is  a  crucifier  of  Christ  now  reigning  and 
living,  although  not  in  the  proper  person  of  Christ,  yet  in  his  own 
heart  and  in  the  heart  of  others.  And  whosoever  do  enter  into 
monasteries,  to  the  end  that  by  their  keeping  of  their  rule  they  may 
be  justified,  do  enter  into  the  dens  of  thieves,  and  such  as  crucify 
Christ  again. 

Wherefore  Paul  useth  in  this  place  very  severe  and  sharp 
words,  to  the  end  that  he  may  fear  and  call  back  the  Galatians 
from  the  doctrine  of  the  false  apostles.  As  if  he  should  say: 
Consider  well  what  you  have  done.  Ye  have  crucified  Christ 
again  (and  this  I  do  so  plainly  show  and  paint  out  before  your  eyes, 
that  ye  may  see  it,  and  touch  it  with  your  hands,  because  ye  seek 
to  be  justified  by  the  law.  But  if  righteousness  come  by  the  law, 
then  is  Christ  a  minister  of  sin,  and  his  death  altogether  in  vain. 
If  this  be  true,  then  must  it  needs  follow  that  Christ  is  crucified 
again  in  you. 

And  it  is  not  without  cause  that  he  addeth  this  clause,  "  in 
you,  or  among  you."  For  Christ  is  no  more  crucified,  he  dieth 
no  more  in  his  own  person,  as  is  said  Rom.  vi. ;  but  he  dieth  in 
us  when  we,  rejecting  true  doctrine,  faith,  free  remission  of  sins, 
seek  to  be  justified  by  our  own  works,  or  else  by  the  works  com- 
manded in  the  law.  Here  Christ  is  crucified  in  us  again.  Now 
this  false  and  wicked  persuasion  to  seek  righteousness  by  the  law 
and  works,  is  nothing  else  (as  I  have  before  more  amply  declared,) 
but  the  illusion  of  the  devil,  wherewith  men  are  so  bewitched, 
that  in  no  wise  they  can  acknowledge  the  benefit  of  Christ ;  yea, 
in  all  their  life  they  can  do  nothing  else  than  deny  the  Lord  who 
had  bought  them,  and  in  whose  name  they  were  baptized,  and 
crucify  him  again  in  themselves.  Whosoever  then  hath  any 
fear  of  God,  or  love  unto  Christ  and  his  true  religion,  let  him  fly 
quickly  out  of  this  Babylon,  and  let  him  tremble  at  the  very  name 


200  COMMENTARY   ON   GALATIANS. 

of  the  Papacy.  For  the  impiety  and  abomination  thereof  is  so  hor- 
rible, that  no  man  is  able  to  express  it  with  words,  neither  can  it  be 
otherwise  seen,  than  with  spiritual  eyes  only. 

These  two  arguments  Paul  prosecuteth  and  beateth  into  the 
heads  of  the  Galatians  very  diligently  :  first,  that  they  are  so 
bewitched  of  the  devil,  that  they  obey  not  the  truth  most  clearly 
before  their  eyes ;  secondly,  that  they  crucify  Christ  again  in 
themselves.  These  seem  to  be  simple  and  plain  words,  and 
without  any  high  eloquence,  but  in  very  deed  they  are  eo 
mighty,  that  they  exceed  all  the  eloquence  of  man.  It  cannot 
therefore  be  comprehended,  but  only  in  spirit,  how  great  an 
impiety  it  is  to  seek  to  be  justified  by  the  righteousness  of  the  law, 
or  by  the  righteousness  and  merits  of  man.  For,  as  Paul  saith 
here,  it  is  nothing  else  but  to  be  bewitched  of  the  devil,  to  be  disobe- 
dient to  the  truth,  and  to  cmcify  Christ  again.  Are  not  these 
goodly  commendations  of  the  righteousness  of  the  law  and  man's' 
own  righteousness  ? 

The  Apostle  therefore  is  inflamed  with  a  vehement  zeal,  and 
with  bitter  words  he  reproveth  and  condemneth  the  presumption 
of  man's  own  righteousness,  rising  upon  the  observation  of  the 
law  of  God,  and  chargeth  it  with  this  impiety,  that  it  crucifieth 
again  the  Son  of  God.  Seeing  then  it  is  so  dangerous  a  thing,  it 
cannot  be  beaten  down  enough,  or  condemned  as  it  should  be; 
for  thereof  ensueth  such  a  fall  as  is  no  less  than  the  fall  of  Luci- 
fer, and  such  a  loss  can  never  be  recovered,  and  therefore  he 
useth  so  sharp  and  rigorous  words  against,  it,  that  he  spareth  not 
the  very  law  of  God :  against  the  which  he  so  bitterly  inveigheth^ 
that  he  seemeth  utterly  to  reject  and  condemn  it.  And  this  doth  he, 
being  constrained  by  great  necessity ;  for  otherwise  he  could  not 
withstand  the  false  apostles,  nor  defend  the  righteousness  of  faith 
against  them.  Albeit  then  that  the  law  be  holy,  just,  and  good, 
yet  must  it  put  on  as  it  were  the  vizor  of  an  hypocrite,  seeking  to  be 
justified  by  works.  Now  he  presseth  them  with  an  argument, 
whereof  they  themselves  had  good  experience,  and  which  they 
could  not  deny. 

Verse  2.    TViis  only  would  I  learn  of  you :  Received  ye  the  Spirit 
by  the  works  of  the  laic,  or  by  the  hearing  of  faith  preached  7 

He  speaketh  these  words  with  a  certain  indignation  and  contempt 
of  the  false  apostles.  If  I  had  nothing  else  against  you  but  even 
your  own  experience,  saith  he,  yet  have  I  enough.  As  if  he 
should  say :  Go  to  now :  answer  me,  I  pray  you,  which  am  your 


COMMENTARY   ON   GALATIANS.  201 

scholar,  for  ye  are  so  suddenly  become  doctors,  that  ye  are  now  my 
masters  and  teachers  :  "  Received  ye  the  Holy  Ghost  by  the  works 
of  the  law,  or  by  the  preaching  of  the  Gospel  ?"  With  this  argu- 
ment he  so  convinceth  them  that  they  have  nothing  to  reply  again. 
For  their  own  experience  is  altogether  against  them  ;  to  wit,  that 
they  had  received  the  Holy  Ghost,  not  by  works  of  the  law,  but  by 
the  preaching  of  the  Gospel. 

Here  again  1  warn  you,  that  Paul  speaketh  not  only  of  the 
ceremonial  law,  but  of  the  whole  law.  For  he  groundeth  his 
argument  upon  a  sufficient  division.  If  he  should  speak  of  the 
ceremonial  law  only,  it  were  not  a  sufficient  division.  It  is  an 
argument,  therefore,  standing  upon  two  parts,  whereof  the  one 
must  needs  be  true,  and  the  other  false ;  that  is,  either  ye  received 
the  Holy  Ghost  by  the  law,  or  by  the  hearing  of  faith.  If  by  the 
law,  then  not  by  the  preaching  of  faith  ;  if  by  the  preaching  of 
faith,  then  not  by  the  law.  There  is  no  mean  betwixt  these  two. 
For  all  that  is  not  the  Holy  Ghost  or  the  preaching  of  faith,  is 
the  law.  Here  are  we  in  the  matter  of  justification.  But  to  attain 
to  justification,  there  is  no  other  way  but  either  the  voice  of  the 
Gospel,  or  the  voice  of  the  law.  Wherefore  the  law  is  here  taken 
generally,  as  wholly  separate  from  the  Gospel.  But  it  is  not  the 
ceremonial  law  only  that  is  separate  from  the  Gospel,  but  also  the 
moral  law  or  the  law  of  the  ten  commandments.  Wherefore  Paul 
speaketh  here  of  the  whole  law. 

He  groundeth  this  argument  upon  a  sufficient  distinction,  after 
this  sort :  Tell  me,  saith  he,  "  Received  ye  the  Holy  Ghost  by 
the  works  of  the  law,  or  by  the  preaching  of  the  Gospel  ?" 
Answer  me  to  this.  Ye  cannot  say  that  this  was  done  by  the 
law.  For  so  long  as  ye  were  under  the  law,  and  did  the  works 
thereof,  ye  never  received  the  Holy  Ghost.  Indeed  ye  taught 
and  heard  the  law  of  Moses  every  Sabbath  ;  but  it  hath  not  been 
heard  or  seen  that  ever  the  Holy  Ghost  was  given  to  any,  either 
doctor  or  disciple,  through  the  preaching  of  the  law.  Moreover, 
ye  have  not  only  taught  and  heard  the  law,  but  also  ye  have 
laboured  with  all  your  power  to  perform  the  same  by  your  works, 
whereby  ye  should  most  of  all  have  received  the  Holy  Ghost,  if 
he  had  been  given  by  the  law,  seeing  ye  were  not  only  teachers 
and  hearers,  but  also  doers  of  the  law ;  and  yet  ye  cannot  show 
me  that  this  was  done  at  any  time.  But  as  soon  as  the  hearing 
of  faith  or  the  Gospel  came  unto  you,  by  and  by  ye  receivQjl  the 
Holy  Ghost  by  the  only  hearing  of  faith,  before  ye  had  done  any 
work,  or  showed  any  fruit  of  the  Gospel.     For  as  Luke  witnesseth 

26 


202  COMMENTARY    ON    GALATIANS. 

in  the  Acts,  at  the  only  preaching  of  Peter  and  Paul,  "  the  Holy 
Ghost  came  upon  those  which  heard  the  word,  through  whom  also 
they  received  divers  gifts,  so  that  they  spake  with  new  tongues." 
(Acts  X.  44  ;  ,xi.  15  ;  xix.  5,  6.) 

It  is  manifest,  therefore,  that  by  the  only  preaching  of  faith  ye 
received  the  Holy  Ghost  before  ye  did  any  good  work,  or  brought 
forth  any  fruits  of  the  Gospel.  On  the  other  side,  the  accomplishing 
of  the  law  never  brought  the  Holy  Ghost ;  much  less  could  the 
only  hearing  of  the  law  do  it.  Therefore  not  only  the  hearing  of 
the  law,  but  that  affection  and  zeal  also,  whereby  ye  go  about  to 
accomplish  the  law  by  your  works,  is  vain  and  unprofitable.  Where- 
fore, although  a  man  labour  to  <io  all  things,  that  is  to  say,  although 
he  have  a  zeal  of  God,  and  with  all  his  endeavour  go  about  to  be 
saved  by  the  law,  and  exercise  himself  day  and  night  in  the  righ- 
teousness thereof,  notwithstanding  he  doth  but  labour  and  consume 
himself  in  vain.  For  they  which  are  ignorant  of  the  righteousness 
of  God,  and  "  go  about  to  establish  their  own  righteousness"  (Rom. 
X.  3,)  as  Paul  saith  in  another  place,  do  not  submit  themselves  unto 
the  righteousness  of  God.  Again,  "  Israel,  which  followed  the  law  of 
righteousness,  attained  not  to  the  law  of  righteousness,"  <fcc.  (Rom. 
xi  7.)  Now,  Paul  speaketh  here  of  the  manifestation  of  the  Holy 
Ghost  in  the  primitive  church.  For  "  the  Holy  Ghost  came  doAvn 
in  a  manifest  likeness  upon  those  that  did  believe"  (Matt.  iii.  16,) 
and  by  this  sign  did  planly  witness  that  he  was  there  present  at  the 
preaching  of  the  Apostles  ;  also  that  they  which  heard  the  word  of 
faith  preached  by  the  Apostles,  were  accepted  as  righteous  before 
God  ;  for  else  the  Holy  Ghost  would  not  have  come  down  upon 
them. 

The  Argument  of  the  Book  containing  the  Acts  of  the  Apostles. 

Wherefore  we  must  diligently  weigh  and  consider  the  force  of 
this  argument,  which  is  so  often  repeated  in  the  Acts  of  the 
Apostles.  Which  book  is  written  to  confirm  and  establish  this 
argument :  for  it  teacheth  nothing  else  but  that  the  Holy  Ghost 
is  not  given  by  the  law,  but  by  the  hearing  of  the  Gospel.  For 
when  Peter  preached,  the  Holy  Ghost  forthwith  fell  upon  all 
those  that  heard  him,  "  and  in  one  day  three  thousand,  which 
were  present  at  the  preaching  of  Peter,  believed,  and  received 
the  Holy  Ghost."  (Acts  ii.)  So  CorneUus  received  the  Holy 
Ghost,  not  by  the  alms  which  he  gave  ;  but  when  Peter  had 
opened  his   mouth,  and  was   yet  speaking,  the  Holy   Ghost  fell 


COMMENTARY   ON   GALATIANS.  203 

upon  all  them  which  with  Cornehus  heard  the  word.  (Acts  x.) 
These  are  manifest  arguments,  experiences,  and  divine  works,  which 
cannot  deceive  us. 

Luke  also  writeth  of  Paul,  in  the  fifteenth  of  the  Acts,  that  when 
he  had  preached  the  Gospel  together  with  Barnabas  among  the 
Gentiles,  and  was  returned  to  Jerusalem,  he  set  himself  against  the 
Pharisees  and  disciples  of  the  Apostles,  which  urged  circumcision 
and  the  keeping  of  the  law,  as  necessary  to  salvation :  whose 
mouths  he  so  stopped  (saith  Luke,)  in  showing  what  things  he  and 
Barnabas  had  done  among  the  Gentiles,  that  the  whole  church  was 
amazed  at  the  hearjng  thereof,  especially  when  they  heard  that  God 
had  wrought  so  many  and  so  great  miracles  and  wonders  by  them 
among  the  Gentiles :  and  when  they  which  bare  a  zeal  to  the 
law  did  wonder  how  it  could  be  that  the  uncircumcised  Gentiles, 
not  doing  the  law,  nor  the  works  thereof,  nor  having  the  righteous- 
ness of  the  law,  should,  notwithstanding  attain  to  this  grace,  to 
be  justified  and  receive  the  Holy  Ghost,  as  well  as  the  Jews  that 
were  circumcised  :  here  Paul  and  Barnabas  did  allege  nothing 
else  but  manifest  experience :  wherewith  they  were  so  con- 
founded, that  they  had  nothing  to  reply  again.  By  this  means 
Paulus  Sergius,  the  heutenant,  and  all  those  cities,  regions,  king- 
doms, and  countries  where  the  Apostles  had  preached,  by  the  only 
preaching  of  faith  did  believe,  without  the  law  and  the  works 
thereof. 

In  the  whole  book  therefore  of  the  Acts,  there  is  nothing  else 
handled  in  effect,  but  that  it  behoveth  as  well  Jews  as  Gentiles,  as 
well  righteous  as  unrighteous,  to  be  justified  by  faith  alone  in  Christ 
Jesus,  without  the  law  and  the  works  thereof.  The  which  thing 
doth  appear  as  well  by  the  preaching  of  Peter,  of  Paul,  of  Stephen, 
of  Phihp,  and  the  other  Apostles,  as  also  by  the  examples  of  the 
Gentiles  and  Jews.  For  as  God  gave  the  Holy  Ghost  to  the  Gen- 
tiles which  lived  without  the  law,  by  the  preaching  of  the  Gospel ; 
so  did  he  give  the  same  to  the  Jews ;  yet  not  by  the  law,  nor  by  the 
ceremonies  and  sacrifices  commanded  in  the  law,  but  by  the  only 
preaching  of  faith.  Now  if  the  law  had  been  able  to  justify,  and 
the  righteousness  of  the  law  had  been  necessary  to  salvation,  then 
doubtless  the  Holy  Ghost  had  not  been  given  to  the  Gentiles  which 
kept  not  the  law.  But  experience  itself  doth  plainly  witness,  that 
the  Holy  Ghost  was  giveh  unto  them  without  the  law  (and  this  did 
the  Apostles,  both  Peter,  Paul,  Barnabas,  and  others  see ;)  therefore 
the  law  doth  not  justify,  but  faith  only  in  Christ,  which  the  Gospel 
setteth  forth. 


204  COMMENTARY   ON   GALATIANS. 

These  things  are  diligently  to  be  marked,  because  of  the  adversa- 
ries, which  do  not  consider  what  is  handled  in  the  Acts  of  the  Apos- 
tles. I  myself  in  times  past  also  read  this  book,  when  indeed  I  un- 
derstood in  it  nothing  at  all.  Therefore  when  thou  hearest  or  readest 
in  the  Acts  of  the  Apostles,  or  wheresoever  it  be  in  the  Scriptures, 
this  word  "  Gentiles,"  thou  must  think  that  it  is  not  to  be  understood 
Uterally  of  the  common  nature  of  the  Gentiles,  but  it  carrieth  with  it 
a  spiritual  meaning,  and  is  to  be  taken,  not  for  those  which  are 
under  the  law,  as  were  the  Jews  (as  before  is  said  in  the  second  chap- 
ter :  "  we  by  nature  Jews,")  &.c. ;  but  for  those  which  are  without 
the  law.  Wherefore,  to  say  that  the  Gentiles  are  justified  by  faith, 
is  nothing  else,  but  that  they  which  observe  not  the  law  nor  do  the 
works  thereof,  which  are  not  circumcised,  which  sacrifice  not,  <fcc., 
are  justified  and  receive  the  Holy  Ghost.  By  what  means  ?  Not 
by  the  law  and  the  works  thereof  (for  the/'have  no  law,)  but  freely, 
and  without  any  other  means,  except  only  the  hearing  of  the 
Gospel. 

So  Cornelius  and  his  friends,  whom  he  called  to  his  house,  do  no- 
thing, neither  look  they  upon  any  works  going  before,  and  yet  as 
many  as  are  present,  receive  the  Holy  Ghost.  No  man  speaketh  but 
Peter.  They  sitting  by  do  nothing ;  they  think  not  of  the  law, 
much  less  do  they  keep  it ;  they  sacrifice  not ;  they  care  not  for  the 
receiving  of  circumcision,  but  only  are  bent  to  hear  that  which  Peter 
speaketh.  He  by  his  preaching  brought  the  Holy  Ghost  into  their 
hearts,  as  it  were  visibly ;  "  for  they  spake  with  tongues,  and  glori- 
fied God." 

But  some  men  may  here  cavil,  and  say.  Who  knoweth  whether 
it  were  the  Holy  Ghost  or  no  ?  Well,  let  them  cavil.  Sure  it  is 
that  the  Holy  Ghost  so  bearing  witness,  doth  not  he,  but  hereby 
showeth  that  he  accepteth  the  Gentiles  for  righteous,  and  justifielh 
them  by  no  other  means,  than  by  the  only  voice  of  the  Gospel,  or 
hearing  of  faith  in  Christ  preached.  We  may  see  also  in  the  Acts 
how  greatly  the  Jews  marvelled  at  this  new  and  strange  thing.  For 
the  faithful  which  were  of  the  circumcision,  and  came  with  Peter 
to  Cffisarea,  seeing  the  gift  of  the  Holy  Ghost  to  be  poured  out  also 
upon  the  Gentiles  in  the  house  of  Cornelius,  were  astonished.  (Acts 
X.  45.)  Also  they  that  were  at  Jerusalem  complainsfl  of  Peter,  for 
that  he  went  in  to  men  uncircumcised,  "  and  did  eat  with  them. 
(Acts  xi.  3.)  But  when  they  heard  the  matter  declared  by  Peter  in 
order  as  it  was  done  touching  Cornelius,  they  marvelled  and  glorified 
God,  saying,  "  Then  hath  God  also  given  salvation  unto  the  Gen- 
tiles." 


COMMENTARY   ON   GALATIANS.  205 

This  report,  therefore,  and  this  fame,  that  God  hath  given  sal- 
vation also  to  the  Gentiles,  was  at  the  first  not  only  intolerable,  but 
also  a  great  offence  even  to  the  believing  Jevi^s :  which  they  could 
not  easily  shake  off ;  for  they  had  this  prerogative  above  all  other 
nations,  "that  they  were  the  people  of  God.  The  adoption,  the 
glory,  the  worship,  dsc,  belonged  to  them."  (Rom.  ix.)  Moreover, 
they  exercised  themselves  in  the  righteousness  of  the  law  ;  they 
laboured  all  the  day  long ;  they  bare  the  burden  and  heat  of  the 
day :  moreover,  they  had  the  promise  as  touching  the  observation  of 
the  law ;  therefore  they  could  not  but  murmur  against  the  Gentiles 
(Matt.  XX.,)  and  say,  "  Behold,  the  Gentiles  come  but  even  now, 
and  have  not  suffered  any  heat,  or  borne  any  burden ;  notwithstand- 
ing they  have  the  same  righteousness  and  Holy  Ghost  without 
labour,  which  we  by  labour  and  by  the  heat  and  burden  of  the  day 
could  not  obtain."  Indeed  they  have  laboured,  but  that  was  but 
one  hour,  and  by  this  labour  they  are  more  refreshed  than  wearied. 
Wherefore  then  hath  God  tormented  us  with  the  law,  if  it  avail 
nothing  to  the  obtaining  of  righteousness  7  He  now  preferreth 
the  Gentiles  before  us,  which  have  been  so  long  burdened  with 
the  yoke  of  the  law.  For  we^  which  are  the  people  of  God,  have 
been  vexed  all  the  day  long ;  but  they  which  are  not  the  people  of 
God  neither  have  any  law,  nor  have  done  any  good  at  alt",  are 
made  equal  with  us. 

And  for  this  cause  the  council  of  the  Apostles,  upon  great 
necessity,  was  assembled  at  Jerusalem,  to  satisfy  and  pacify  the 
Jews,  who,  though  they  believed  in  Christ,  yet  was  this  opinion, 
notwithstanding,  deeply  rooted  in  their  hearts,  that  the  law  of 
Moses  ought  to  be  observed.  There  Peter,  upon  his  own  experi- 
ence, set  himself  against  them,  saying.  If  God  hath  given  the 
same  grace  unto  the  Gentiles,  which  he  hath  given  unto  us  which 
have  beheved  in  the  Lord  Jesus  Christ,  who  was  I,  that  I  could 
let  God?"  (Acts  xi.  17.)  Again,  "God,  who  knoweth  their 
hearts,  bare  them  witness  in  giving  unto  them  the  Holy  Ghost, 
even  as  he  did  unto  us.  And  he  put  no  difference  between  us  and 
them,  purifying  their  hearts  by  faith.  Now,  therefore,  why  tempt 
ye  God,  to  lay  a  yoke  on  the  disciples'  necks,  which  neither  our 
fathers  nor  we  were  able  to  bear  ?"  &c.  (Acts  xv.  8,  9,  10.)  With 
these  words  Peter  at  once  overthroweth  the  whole  law  ;  as  if  he 
should  say,  "  We  wiU  not  keep  the  law,  for  we  are  not  able  to  keep 
it,  but  we  believe,  through  the  grace  of  our  Lord  Jesus  Christ,  to 
be  saved,  even  as  they  did.  So  Peter  here  standeth  altogether 
upon  this  argument,  that  God  gave  unto  the  Gentiles  the  self-same 


206  COMMENTARY    ON    GALATIANS. 

grace  that  he  gave  to  the  Jews.  As  though  he  would  say,  When  I 
preached  to  Cornelius,  I  learned  by  my  own  experience,  that  the 
Holy  Ghost  was  given  without  the  law  to  the  Gentiles,  by  the  only 
hearing  of  faith  ;  therefore,  in  no  case  are  they  to  be  burdened  with 
the  law.  To  conclude,  since  it  is  certain  that  neither  we  nor  our 
fathers  were  ever  able  to  fulfil  the  law,  it  behoveth  you  also  to  reject 
this  error,  that  righteousness  and  salvation  cometh  by  the  law.  And 
this  the  believing  Jews  did  by  little  and  little,  but  the  wicked,  which 
by  this  preaching  were  offended,  at  length  were  altogether  hard- 
ened. 

The   Commendation  of  the  Book  containing  the  Acta  of  the 

Apostles. 

So  in  the  Acts  ye  shall  find  the  experience,  the  preachings,  and  also 
the  examples  of  the  Apostles,  for  the  confirmation  of  this  matter 
against  this  obstinate  opinion,  touching  the  righteousness  of  the  law. 
And  we  ought,  therefore,  the  more  to  love,  and  the  more  diligently 
to  read  this  book,  because  it  containeth  most  substantial  testimonies, 
which  are  able  to  comfort  and  confirm  us  against  the  Papists  our 
Jews,  whose  abominations  and  coloured  hypocrisy  we  impugn  and 
condemn  by  our  doctrine,  that  we  may  set  forth  the  benefits  and 
glftry  of  Christ ;  who,  though  they  have  no  substantial  matter  to  al- 
lege against  us  (whereas  the  Jews  might  have  laid  against  the  Apos- 
tles, that  they  had  received  the  law  and  all  these  ceremonies  from 
God,)  yet,  notwithstanding,  they  are  no  less  obstinate  in  defending 
their  cursed  traditions  and  abominations,  than  the  Jews  were  in 
maintaining  their  law,  which  they  had  received  from  God,  glorying 
and  bragging  that  they  sit  in  the  place  of  bishops,  and  that  the  au- 
thority to  govern  the  churches  is  committed  unto  them :  whereby 
they  would  bring  us  into  bondage,  and  wrest  from  us  this  article, 
that  we  are  justified,  not  by  faith  formed  and  adorned  with  charity, 
as  they  say,  but  by  faith  alone  !     But  we  set  against  them  the  book 
of  the  Acts.     Let  them  read  this  book,  and  consider  the  examples 
contained  in  it,  and  they  shall  find  this  to  be  the  sum  and  the  argu- 
ment thereof,  that  we  are  justified  by  faith  only  in  Christ  without 
works,  and  that  the  Holy  Ghost  is  given  by  the  only  hearing  of 
faith  at  the  preaching  of  the  Gospel,  and  not  at  the  preaching  of  the 
law,  nor  by  the  works  of  the  law. 

Wherefore  thus  teach  we,  O  man,  although  thou  fast,  give  alms, 
honour  thy  parents,  obey  the  magistrate,  <fcc.,  yet  art  thou  not 
justified  thereby.  This  voice  of  the  law.  Honour  thy  parents, 
or  any  other  else,  either  heard  or  fulfilled,  doth  not  justify.     What 


COMMENTARY   ON   GALATIANS.  207 

them  ?  To  hear  the  voice  of  the  spouse,  to  hear  the  word  of  faith  ; 
this  word  being  heard,  doth  justify.  Wherefore  ?  Because  it  bring- 
eth  the  Holy  Ghost,  which  justitieth  a  man,  and  maketh  him  righ- 
teous before  God. 

Hereby  we  may  see  what  is  the  difference  between  the  law  and 
the  Gospel.  The  law  never  bringeth  the  Holy  Ghost,  but  only 
teacheth  what  we  ought  to  do  :  therefore  it  justifieth  not.  But  the 
Gospel  bringeth  the  Holy  Ghost,  because  it  teacheth  what  we 
ought  to  receive.  Therefore  the  law  and  the  Gospel  are  two  con- 
trary doctrines.  To  put  righteousness,  therefore,  in  the  law,  is 
nothing  else  but  to  fight  against  the  Gospel ;  for  Moses  with  his 
law  is  a  severe  exactor,  require th  of  us  that  we  should  work,  and 
that  we  should  give ;  briefly,  it  requireth  and  exacteth.  Contrari- 
wise, the  Gospel  giveth  freely,  and  requireth  of  us  nothing  else, 
but  to  hold  out  our  hands,  and  to  take  that  which  is  offered. 
Now,  to  exact  and  to  give,  to  take  and  to  offer,  are  clean  contrary, 
and  cannot  stand  together.  For  that  which  is  given  I  take,  but  that 
which  I  give  I  do  not  take,  but  T  offer  it  unto  another.  Therefore, 
if  the  Gospel  be  a  gift  it  requireth  nothing.  Contrariwise,  the  law 
giveth  nothing,  but  it  requireth  and  straightly  exacteth  of  us,  yea, 
even  impossible  things. 

Of  Cornelius  in  the  Tenth  of  the  Acts. 

Here  our  adversaries  set  against  us  the  example  of  Cornelius. 
"  Cornelius,"  say  they,  "  was  (as  Luke  witnesseth)  a  good  man, 
just,  and  fearing  God,  which  gave  alms  to  the  people,  and  prayed 
to  God  continually."  Therefore  of  congruence  he  did  merit  the 
forgiveness  of  sins,  and  the  sending  of  the  Holy  Ghost.  I  answer, 
Cornelius  was  a  Gentile,  and  this  cannot  the  adversaries  deny, 
for  the  words  which  Peter  allegeth  (Acts  x.  28,)  do  plainly  witness 
the  same.  "  Ye  know,"  said  he,  "  that  it  is  unlawful  for  a  man 
that  is  a  Jew  to  accompany  with  one  of  another  nation,  but  God 
hath  showed  me  that  I  should  not  call  any  man  polluted  or  unclean." 
He  was  therefore  a  Gentile,  and  not  circumcised,  not  keeping  the 
law;  yea,  not  once  thinking  of  it,  because  it  pertaineth  nothing 
unto  him ;  and  yet,  notwithstanding,  he  was  justified,  and  received 
the  Holy  Ghost.  And  this  argument  as  T  said,  is  handled  through- 
out the  whole  book  of  the  Acts :  to  wit,  that  the  law  availeth  no- 
thing to  righteousness. 

Let  this  suffice,  then,  for  the  defence  of  the  article  of  justifica- 
tion, that  Cornelius  was  a  Gentile,  not  circumcised,  not  keeping  the 
law  ;  therefore  he  was  not  justified  by  the  law,  but  by  the  hearing 


208  COMMENTARY   ON   GALATIANS 

of  faith.  God  justifieth  therefore  without  the  law,  and  so  conse- 
quently the  law  availeth  nothing  to  righteousness.  For  othei-wise 
God  would  have  given  the  Holy  Ghost  to  the  Jews  only,  which  had 
the  law  and  kept  it,  and  not  to  the  Gentiles,  which  had  not  the  law, 
and  much  less  did  accomphsh  it.  But  God  wrought  clean  contrary  ; 
for  the  Holy  Ghost  was  given  to  them  that  kept  not  the  law: 
wherefore  righteousness  cometh  not  by  the  law.  By  this  means  the 
objection  of  the  adversaries  which  do  not  understand  the  true  man- 
ner of  justification,  is  answered. 

Here  again  the  adversaries  object  against  us,  and  say,  Be  it  so 
that  Cornelius  was  a  Gentile,  and  did  not  receive  the  Holy  Ghost 
by  the  law  ;  yet  notwithstanding,  forasmuch  as  the  text  saith 
plainly,  "  that  he  was  a  just  man,  fearing  God,  giving  alms,"  &c. 
it  may  seem  that  by  these  works  he  deserved  to  have  the  Holy 
Ghost  afterwards  given  unto  him.  I  answer,  that  Cornelius  was 
a  just  and  a  holy  man  in  the  Old  Testament,  because  of  his  faith 
in  Christ  which  was  to  come,  as  all  the  fathers,  prophets,  and 
godly  kings  were  righteous,  and  received  secretly  the  Holy  Ghost 
through  faith  in  Christ  to  come.  But  these  Popish  sophisters  put 
no  difference  between  faith  in  Christ  to  come,  and  in  Christ  which 
is  already  come.  Wherefore,  if  Cornelius  had  died  before  Christ 
was  revealed,  yet  had  he  not  been  damned,  because  he  had  the 
faith  of  the  fathers,  which  were  saved  by  faith  only  in  Christ  to 
come.  (Acts  xv.  11.)  He  remaineth  then  always  a  Gentile  un- 
circumcised,  and  without  the  law,  and  yet  notwithstanding  he  wor- 
shipped the  self-same  God  whom  the  fathers  worshipped  by  faith  in 
the  Messias  to  come.  But  now,  because  the  Messias  was  already 
come,  necessary  it  was  that  it  should  be  showed  unto  him  by  the 
Apostle  Peter,  that  he  was  not  now  to  be  looked  for,  but  that  he  wag 
already  come. 

And  this  article  concerning  faith  in  Christ  to  be  revealed,  and  in 
Christ  now  revealed  (that  I  may  touch  this  also  by  the  way,)  is  verj"^ 
necessary  to  be  known.  For  seeing  that  Christ  is  now  revealed,  we 
cannot  be  saved  by  faith  in  Christ  to  come,  but  we  must  believe  that 
he  is  already  come,  hath  fulfilled  all  things,  and  abolished  the  law. 
Therefore  necessary  it  was  also  that  Cornelius  should  be  brought  to 
another  belief,  not  that  Christ  was  yet  to  come,  as  he  did  believe 
before;  but  that  he  was  already  come.  So  faith  giveth  place  to 
faith  ;  "  from  faith  to  faith."     (Rom.  i.) 

The  Popish  schoolmen  therefore  are  deceived,  when  they  say, 
for  the  maintenance  of  their  opus  congrnum,  or  merit  before 
grace,  that  Cornelius,  by  the  natural  and  moral  work  of  reason, 


COMMENTARY   ON   GALATIANS.  809 

deserved  grace  and  the  sending  of  the  Holy  Ghost.  For  to  be  a 
just  man  and  fearing  God  are  the  properties  not  of  a  Gentile  or 
of  a  natural  man,  but  of  a  spiritual  man,  who  hath  faith  already. 
For  unless  he  did  believe  in  God,  and  fear  God,  he  could  not 
hope  to  attain  any  thing  of  him  by  prayer.  The  first  commenda- 
tion therefore  that  Luke  giveth  unto  Cornelius,  is  this,  "  That 
he  is  a  righteous  man,  and  fearing  God :"  afterwards  he  com- 
mendeth  him  for  his  works  and  alms-deeds.  This  our  adversaries 
do  not  consider,  but  lay  hold  upon  this  sentence,  "  That  he  gave 
alms  unto  the  poor  :"  for  that  seemeth  to  make  for  the  establishing  ^Q  i/W*^ 
of  their  merit  of  congruence  or  desert  going  before  grace.  But  "uM-A^ 
first   the  person  of  the  tree  must  be  commended,  and   then   the  ^ 

works  and  the  fruit.  Cornelius  is  a  good  tree,  for  he  is  righteous 
and  feareth  God  :  therefore  he  bringeth  forth  good  fruit,  he  giveth 
alms,  he  calleth  upon  God ;  and  these  fruits  please  God  because 
of  his  faith.  Wherefore  the  angel  commendeth  CorneKus  for  his 
faith  in  Christ  which  was  come,  and  bringeth  him  from  that  faith, 
to  another  faith  in  Christ  which  was  already  come,  when  he  saith, 
"  Call  for  Simon,  whose  surname  is  Peter :  he  shall  tell  thee  what 
thou  oughtest  to  do,"  <kc.  (Acts  x.  5,  6.)  Like  as  then  Cornehus 
was  without  the  law  before  Christ  was  revealed ;  even  so,  after 
Christ  was  revealed,  he  received  neither  the  law  nor  circum- 
cision. And  as  he  kept  not  the  law  before,  so  did  he  not  keep 
it  afterwards.  This  argument  therefore  concludeth  strongly ; 
Cornelius  was  justified  without  the  law,  therefore  the  law  justi- 
fieth  not. 

NaaTnan  the  Syrian. 

Likewise  Naaman  the  Syrian  was,  no  doubt,  a  good  and  godly 
man,  and  had  a  religious  and  reverent  opinion  of  God.  And 
although  he  was  a  Gentile  and  belonged  not  to  the  kingdom  of 
Moses,  which  then  flourished  ;  yet,  notwithstanding,  his  flesh  was 
cleansed,  and  the  God  of  Israel  was  revealed  unto  him,  and  he 
received  the  Holy  Ghost,  For  thus  he  saith  :  now  "  I  know 
assuredly  that  there  is  no  other  God  in  all  the  world  but  in 
Israel."  (2  Kings  v.  &c.)  He  doth  nothing  at  all,  he  keepeth 
noi  tlie  law,  he  is  not  circumcised  ;  but  only  he  prayeth  that  so 
much  of  that  earth  might  be  given  unto  him,  as  two  mules  should 
be  alile  to  carry  away.  Moreover  it  appeareth  that  faith  was  not 
idle  in  him.  For  thus  he  speaketh  to  the  prophet  Heliseus,  "Thy 
sen'ant  will  henceforth   neither  offer   burnt  sacrifice  nor  offerinjr 

27 


210  COMMENTARY    ON    GALATIANS. 

unto  any  other  God,  saving  the  Lord.  But  in  this  thing  the 
Lord  be  merciful  unto  thy  servant,  that  when  my  master  goeth 
into  the  house  of  Rimmon  to  worship  there,  and  leaneth  on  my 
hand,  and  I  bow  myself  in  the  house  of  Rimmon  ;  when  I  do  bow 
down,  I  say,  in  the  house  of  Rimmon,  the  Lord  be  merciful  to  thy 
servant  in  this  point."  To  whom  the  prophet  saith,  "  Go  in  peace." 
So  was  he  justified.  The  Jew,  hearing  this,  fretteth  for  anger, 
and  saith,  What !  should  the  Gentile  be  justified  without  the 
keeping  of  the  law  ?  should  he  be  compared  with  us  which  are 
circumcised  ? 

The  Gentiles  justified  without  the  Law^  even  when  the  Law  and 
Policy  of  Moses  was  yet  in  force. 

Therefore  God,  long  before,  when  the  kingdom  of  Moses  was  yet 
standing  and  flourishing,  did  show  that  he  justified  men  without 
the  law,  as  indeed  he  justified  many  kings  in  Egypt  and  in  Ba- 
bylon ;  also  Job,  and  many  other  nations  of  the  East.  Moreover 
Nineveh,  a  great  city,  was  justified,  and  received  the  promise  of 
God,  that  it  should  not  be  destroyed.  By  what  means?  Not 
because  it  heard  and  fulfilled  the  law ;  but  because  it  believed 
the  word  of  God  which  the  prophet  Jonas  preached.  For  so 
saith  the  prophet ;  "  And  the  Ninevites  believed  God,  and  pro- 
claimed a  fast,  and  put  on  sackcloth:"  that  is  to  say,  they 
repented.  Our  adversaries  do  craftily  pass  over  this  word  (be- 
lieved,) and  yet  the  eflfect  of  all  together  resteth  therein.  Thou 
readest  not  in  Jonas,  And  the  Ninevites  received  the  law  of 
Moses,  were  circumcised,  oflfered  sacrifice,  fulfilled  the  works  of 
the  law,  but  believing  the  word,  they  repented  in  sackcloth  and 
ashes. 

This  was  done  before  Christ  was  revealed,  when  that  faith  yet 
reigned,  which  believed  in  Christ  to  come.  If  then  the  Gentiles 
were  justified  without  the  law,  and  received  secretly  the  Holy 
Ghost,  when  the  law  was  yet  in  force,  why  should  the  lav/  be 
required  as  necessary  to  righteousness,  which  by  the  coming  of 
Christ  is  now  abolished  ?  Wherefore  this  is  a  strong  argument, 
grounded  upon  the  experience  of  the  Galatians :  "  Received  ye  the 
Holy  Ghost  by  the  works  of  the  law,  or  by  the  hearing  of  faith 
preached?"  (Gal.  iii.  11.)  For  they  were  compelled  to  grant  that 
they  heard  nothing  of  the  Holy  Ghost,  before  the  preaching  of  Paul : 
but  when  he  preached  the  Gospel,  then  they  received  the  Holy 
Ghost. 


COMMENTARY   ON    GALATIANS.  211 

So  we  also  at  this  day,  convicted  by  the  testimony  of  our  own 
conscience,  are  constrained  to  confess,  that  the  Holy  Ghost  is  not 
given  by  the  law,  but  by  the  hearing  of  faith.  For  many,  hereto- 
fore in  the  Papac}^,  have  gone  about,  with  great  labour  and  study, 
to  keep  the  law,  the  decrees  of  the  Fathers,  and  the  tradi- 
tions of  the  Pope :  and  some,  with  pamful  and  continual  exer- 
cises in  watching  and  praying,  did  so  weary  and  weaken  tlieir 
foodies,  that  afterwards  they  were  able  to  do  nothing :  whereby, 
notwithstanding,  they  gained  nothing  else,  but  that  they  miserably 
afflicted  and  tormented  themselves.  They  could  never  attain  to 
a  quiet  conscience,  and  peace  in  Christ,  but  continually  doubted 
of  the  good  will  of  God  towards  them.  But  now,  since  the  Gospel 
teacheth  that  the  law  and  works  do  not  justify,  but  faith  alone  in 
Jesus  Christ,  hereupon  foUoweth  a  most  certain  knowledge  and 
understanding,  a  most  joyful  conscience,  and  a  true  judgmen!  of 
every  kind  of  life,  and  of  all  things  else  whatsoever.  The  believing 
man  may  now  easily  judge  that  the  Papacy,  with  all  the  religious 
orders  and  traditions  thereof,  is  wicked  ;  which  before  he  could  not 
do.  For  so  great  blindness  reigned  in  the  world,  that  we  thought 
those  works  which  men  had  advised,  not  only  without  the  will  of 
God,  but  also  contrary  to  his  commandment,  to  he  much  better  than 
those,  which  the  magistrate,  the  householder,  the  child,  the  servant 
did  at  the  commandment  of  God. 

Indeed  we  ought  to  have  learn-ed  by  the  word  of  God,  that  the 
religious  orders  of  the  Papists,  which  only  they  call  holy,  are 
wicked,  since  there  is  no  commandment  of  God,  or  testimony  in 
the  Holy  Scriptures,  as  touching  the  same.  Contrariwise,  other 
orders  of  life,  which  have  the  word  and  commandment  of  God, 
are  holy  and  ordained  of  God.  But  we  were  then  wrapped 
in  such  horrible  darkness,  that  we  could  not  truly  judge  of  any 
thing.  But  now,  since  the  clear  light  of  the  Gospel  doth  appear, 
all  kinds  of  life  in  the  world  are  under  our  judgment.  We 
may  boldly  pronounce  out  of  the  word  of  God  that  the  condi- 
tion of  servants,  which  before  the  world  is  most  vile,  is  far  more 
acceptable  unto  God  than  all  the  religious  orders  of  the  Papists. 
For  by  this  word  he  commendeth,  approveth,  and  adorneth  the 
state  of  servants,  and  so  doth  he  not  the  orders  of  monks,  friars, 
and  such  other.  Therefore  this  argument,  grounded  upon  e. pe- 
rience  ought  to  prevail  with  us  also.  For  although  many  men 
in  the  Papacy  wrought  many  and  great  works,  yet  could  (iiey 
never  be  certain  of  the  will  of  God  towards  them,  but  tliey  w  er« 


212  COMMENTARY   ON    GALATIANS, 

always  in  doubt :  they  could  never  attain  to  the  knowledge  of  God; 
of  themselves,  of  their  calling  :  they  never  felt  the  testimony  of  the 
Spirit  in  their  hearts.  But  now  that  the  truth  of  the  Gospel  ap- 
peareth,  they  are  fully  instructed,  by  the  only  hearing  of  faith,  in  all 
these  things. 

It  is  not  without  cause  that  I  do  so  largely  entreat  of  these 
things.  For  it  seemeth  to  reason  but  a  smaller  matter,  that  the 
Holy  Ghost  is  received  by  the  only  hearing  of  faith,  and  that 
there  is  nothing  else  required  of  us,  but  that  we,  setting  apart 
all  our  works,  should  give  ourselves  only  to  tlie  hearing  of  the 
Gospel.  Man's  heart  doth  not  understand  nor  believe  that  so 
great  a  tieasure,  namely,  the  Holy  Ghost,  is  given  by  the  only 
hearing  of  faith  ;  but  reasoneth  after  this  manner  :  Forgiveness 
of  sins,  deliverance  from  death,  the  giving  of  the  Holy  Ghost,  of 
righteousness,  and  everlasting  life,  are  great  things :  therefore  if 
thou  wilt  obtain  these  inestimable  benefits,  thou  must  perform 
some  other  great  and  weighty  matter.  This  opinion  the  devil 
doth  well  like  and  approve,  and  also  increaseth  the  same  in  the 
heart.  Therefore  when  reason  heareth  tliis,  Thou  canst  do  nothing 
for  the  obtaining  of  the  forgiveness  of  sins,  but  must  only  hear  the 
word  of  God,  by  and  by  it  crieth  out,  and  saith,  Fie  !  thou  makest 
too  small  account  of  the  remission  of  sins,  &c.  So  the  inestimable 
greatness  of  the  gift  is  the  cause  that  we  cannot  believe  it ;  and 
because  this  incomparable  treasure  is  fieely  offered,  therefore  it  b 
despised. 

But  this  we  must  needs  learn,  that  forgiveness  of  sins,  Christ 
and  the  Holy  Ghost,  are  freely  given  unto  us  at  the  only  hearing 
of  faith  preached,  notwithstanding  our  horrible  sins  and  demerits. 
And  we  must  not  weigh,  how  great  the  thing  is  that  is  given,  and 
how  unworthy  we  are  of  it  (for  so  should  the  greatness  of  the 
gift,  and  our  unworthiness,  terrify  us,)  but  we  nrust  thmk  that  it 
pleaseth  God  fireely  to  give  unto  us  this  un^eakable  gift ;  unto 
us,  I  say,  which  are  unworthy,  as  Christ  in  Luke  saith  :  "  Fear 
not,  little  flock :  for  it  is  yom-  Father's  pleasure  to  give  it  unto 
you :"  lo,  to  give  unto  you,  saith  he,  "  a  kingdom."  (Luke 
xii.  22,)  To  whom  ?  to  you  unworthy,  which  are  his  little  flock. 
If  I  then  be  little,  and  the  thing  great  (nay  rather  of  all  things 
the  greatest)  which  God  hath  given  unto  me^  I  must  thmk,  that 
he  also  is  great  and  only  great,  which  giveth  it.  If  he  offer  it  and 
will  give  it,  I  consider  not  mine  own  sin  and  unworthiness,  but  hb 
fatherly  good  will  towards  me  which  is  the  giver ;  and  I  receive 


COMMENTARY    ON    GALATIANS.  218 

the  greatness  of  the  gift  with  joy  and  gladness,  and  am  thankful 
for  so  inestimable  a  gift  given  freely  unto  me,  to  me,  1  say, 
unworthy,  by  the  hearing  of  faith. 

Here  again  foolish  reason  is  offended  and  reproveth  us,  saying, 
Where  ye  teach  men  to  do  nothing  at  all  for  the  obtaining  of 
so  great  and  inestimable  a  gift,  but  to  hear  the  word  of  God,  this 
seemeth  to  tend  to  the  great  contempt  of  grace,  and  to  make  men 
secure,  idle,  and  dissolute,  so  liiat  they  slack  their  hands,  and  do 
no  good  at  all-  Therefore  it  is  not  good  to  preach  this  doctrine, 
for  it  is  not  true  ^  but  men  must  be  urged  to  labour  and  to  exer- 
cise themselves  unto  righteousness,  and  then  shall  they  obtain 
this  gift.  The  self-same  thing  the  Pelagians  in  times  past  ob- 
jected against  the  Christians.  But  hear  what  Paul  saitli  in  this 
place :  "  Ye  have  received  the  Holy  Ghost,"  not  by  your  own 
labour  and  travail,  not  by  the  works  of  the  law,  "but  by  the 
hearing  of  faith."  Briefly,  hear  what  Christ  himself  saith,  and 
what  he  ans\vereth  to  Martha,  being  very  careful,  and  hardly 
bearing  that  her  sister  Mary,  sitting  at  tlue  feet  of  Jesus,  and 
hearing  his  word,  should  leave  her  to  miiiister  alone.  "  Martha, 
Martha,"  saith  he,  "thou  carest  and  art  troubled  about  many 
things,  but  one  thing  is  needful.  Mary  hath  chosen  the  good  part, 
which  shall  not  be  taken  from  her."  (Luke  x.  41,  42.)  A  man, 
therefore,  is  made  a  Christian,  not  by  working  but  by  hearing ; 
wherefore.  Tie  that  will  exercise  himself  to  righteousness  must  first 
exercise  himself  in  hearing  the  Gospel.  Now,  when  he  hath  heard 
and  received  the  Gospel,  let  him  give  thanks  to  God  with  a  joyful 
and  a  glad  heart,  and  afterwards  let  him  exercise  himself  in  those 
good  works  which  are  commanded  in  the  law,  so  that  the  law  and 
works  may  foUow  the  hearing  of  faith.  So  may  he  quietly  walk  in 
the  light,  which  is  Christ,  and  boldly  choose  and  do  works,  not  hy- 
pocritical, but  good  works  indeed,  such  as  he  knoweth  to  please  God 
and  to  be  commanded  of  him,  and  contemn  all  those  hypocritical 
shadows  of  free-will  works. 

Our  adversaries  think  that  faith,  whereby  we  receive  the  Holy 
Ghost,  is  but  a  light  matter;  but  how  high  and  hard  a  matter  it 
is,  I  myself  do  find  by  experience,  and  so  do  all  they  which,  with 
me,  do  earnestly  embrace  the  same.  It  is  soon  said,  that  by  the 
only  hearing  of  faith,  the  Holy  Ghost  is  received  ]  but  it  is  not  so 
easily  heard,  laid  hold  on,  believed,  and  retained,  as  it  is  said. 
"Wherefore,  if  thou  hear  of  me  that  Christ  is  that  Lamb  of  God, 
sacrificed  for  thy  sins,  see  also  that  thou  hear  it  effectually.  Paul 
very  aptly  calleth  it  the  "hearing  of  faith,"  and  not  the  word  of 


214  COMMENTARY    ON    GALATIANS. 

faith,  although  there  be  small  difference ;  that  is,  such  a  word  as 
thou  hearing  dost  believe,  so  that  the  word  be  not  only  my  voice, 
but  may  be  heard  of  thee,  and  may  enter  into  thy  heart,  and  may 
be  believed  of  thee  ;  then  it  is  truly  and  indeed  the  hearing  of  faith 
through  the  which  thou  receivest  the  Holy  Ghost,  which  after  thou 
hast  once  received,  thou  shall  also  mortify  thy  flesh. 

The  faithful  do  find  by  their  own  expeiience,  how  gladly  they 
would  hold  and  embrace  the  word  when  they  hear  it,  with  a  full 
faith,  and  abandon  this  opinion  of  the  law  and  of  their  own  righ- 
teousness, but  they  feel  in  their  flesh  a  mighty  resistance  against 
the  Spirit ;  for  reason  and  the  flesh  will  needs  work  together. 
This  saying,  "Ye  must  be  circumcised  and  keep  the  law,"  can- 
not be  utterly  rooted  out  in  our  minds,  but  it  sticketh  fast  in  the 
hearts  of  all  the  faithful.  There  is  in  the  faithful  therefore  a 
continual  conflict  between  the  hearing  of  faith  and  the  works  of 
the  law.  For  the  conscience  always  murmureth,  and  tliinketh 
that  this  is  too  easy  a  way,  that  by  the  only  hearing  of  the  word, 
righteousness,  the  Holy  Ghost,  and  life  everlasting,  are  promised 
unto  us.  But  come  once  to  an  earnest  trial  thereof,  and  then  tell 
me  how  easy  a  thing  it  is  to  hear  the  word  of  faith.  Indeed,  He 
which  giveth  is  great ;  moreover,  he  giveth  great  things  willingly 
and  freely,  and  upbraideth  no  man  therewith  ;  but  thy  capacity  is 
hard,  and  faith  weak,  still  striving  against  thee,  so  that  thou  art  not 
able  to  receive  this  gift.  But  let  thy  conscience  murmur  against  thee 
never  so  much,  and  let  this  must  come  never  so  often  into  thy  mind, 
yet  stand  fast  and  hold  out,  until  thou  overcome  this  must.  So,  as 
faith  increaseth  by  little  and  little,  that  opinion  of  the  righteousness 
of  the  law  will  diminish.  But  this  cannot  be  done  without  great 
conflicts. 

Verse  3.     Arc  ye  so  foolish,  that  after  ye  have  begun  in  the 
Spirit,  ye  would  now  end  in  the  flesh  ? 

This  argument  being  concluded,  how  that  the  Holy  Ghost  cometh 
not  by  the  works  of  the  law,  but  by  the  preaching  of  faith,  he 
beginneth  here  to  exhort  and  terrify  them  from  a  double  danger  or 
incommodity.  The  first  is,  "  Are  ye  so  foolish  that,  after  ye  have 
begun  in  the  Spirit,  ye  would  now  end  in  the  flesh  ?"  The  other  fol- 
loweth :  "  Have  ye  suffered  so  great  things  in  vain  ?"  As  if  he  said, 
Ye  began  in  the  Spirit,  that  is,  your  religion  was  exxellently  well 
begun.  As  also  a  little  after  he  saith,  "Ye  ran  well,"  <fcc.  But 
what  have  ye  gotten  thereby  ?  Forsooth,  ye  will  now  end  in  the 
flesh. 


COMMENTARY    ON   GALATIANS.  215 

Paul  setteth  here  the  Spirit  against  the  flesh.  He  calleth  not  the 
flesh  (as  before  I  have  said),  fleshly  lust,  beastly  passions,  or  sensual 
appetites,  for  he  intreateth  not  here  of  lust  and  such  other  fleshly  de- 
sires, but  of  forgiveness  of  sins,  of  justifying  the  conscience,  of  ob- 
taining righteousness  before  God,  of  deliverance  from  the  law,  sin, 
and  death ;  and  yet  notwithstanding  he  saith  here,  that  they  for- 
saking the  Spirit,  do  now  end  in  the  flesh.  Flesh,  therefore,  is 
here  taken  for  the  very  righteousness  and  wisdom  of  the  flesh, 
and  tlie  judgment  of  reason,  which  seeketh  to  be  justified  by  the  law. 
Whatsoever,  then,  is  most  excellent  in  man,  the  same  here  Paul 
calleth  flesh,  as  the  wisdom  of  reason,  and  the  righteousness  of  the 
law  itself. 

And  tliis  place  must  be  well  considered,  because  of  the  slan- 
derous and  cavilling  Papists,  which  wrest  the  same  against  us, 
saying,  that  we  in  Popery  began  in  the  Spirit,  but  now,  having 
married  wives,  we  end  in  the  flesh.  As  though  a  single  Mfe,  or 
not  to  have  a  wife,  were  a  spiritual  life ;  and  as  though  it  nothing 
hindered  their  spiritual  life,  if  a  man,  not  contented  with  one 
whore,  have  many.  They  are  madmen,  not  understanding  what 
the  Spirit,  or  what  the  flesh,  is.  The  Spirit  is  whatsoever  is  done 
in  us  according  to  the  Spirit ;  the  flesh,  whatsoever  is  done  in  us 
according  to  the  flesh  without  the  Spirit.  Wherefore  all  the  duties 
of  a  Christian  man,  as  to  love  his  wife,  to  bring  up  his  children, 
to  govern  his  family,  and  such-like,  which  unto  them  are  worldly 
and  carnal,  are  the  fruits  of  the  Spuit.  These  bUnd  buzzards 
cannot  discern  things  which  are  the  good  creatures  of  God,  from 
vices. 

Here  is  also  to  be  noted  the  manner  of  speech  which  the  Apos- 
tle useth  when  he  saith,  Ut  came  consummamini,  speaking  in  the 
passive  voice.  As  if  he  said,  Ye  end,  yea  rather  ye  are  ended  in  the 
flesh-  For  the  righteousness  of  the  law,  which  Paul  here  calleth  the 
flesh,  is  so  far  off  from  justifying,  that  they  which,  after  the  receiving 
the  Holy  Ghost  through  the  hearing  of  faith,  fall  back  again  unto  it, 
are  ended  in  it,  that  is  to  say,  are  utterly  destroyed.  Therefore  who- 
soever teach  that  the  law  ought  to  be  ftilfilled  to  this  end,  that  men 
might  be  justified  thereby,  while  they  go  about  to  quiet  their  con- 
sciences, they  hurt  them,  and  while  they  would  justify  them,  they  con- 
demn them. 

Paul  hath  always  a  glance  at  the  false  apostles  ;  for  they  still 
urged  the  law,  saying.  Faith  only  in  Christ  taketh  not  away  sin, 
pacifieth  not  the  wrath  of  God,  justifieth  not :  therefore  if  ye  will 
obtain  these  benefits,   ye  must  not  only   believe  in   Christ,   but 


216  COMMENTARY   ON   GALATIANS. 

therewith  ye  must  also  keep  the  law,  be  cucumcised,  keep  the 
feasts,  sacrifices,  &c.  Thus  doing,  ye  shall  be  free  from  sin,  from 
the  wrath  of  God,  from  everlasting  death.  Yea  rather,  saith  Paul^ 
by  the  self-same  things  ye  establish  unrighteousness,  ye  provoke 
the  wrath  of  God,  ye  add  sin  to  sin,  ye  quench  the  Spiiit,  ye  fall 
away  from  grace,  and  utterly  reject  the  same,  and  ye,  together  with 
your  disciples,  do  end  in  the  flesh.  This  is  the  first  danger,  from 
the  M'hich  he  terrifieth  the  Galatians,  lest,  if  they  seek  to  be  justified 
by  the  law,  they  lose  their  spirit,  and  forego  their  good  beginnings 
for  a  wretched  end. 

Verse  4.     Have  ye  suffered  so  many  things  in  vain  ? 

The  other  danger  or  incommodity  is  this :  "  Have  ye  suffered  so 
many  things  in  vain?"  As  though  he  would  say,  Consider,  not 
only  how  well  ye  began,  and  how  miserably  ye  have  forsaken  your 
good  beginning  and  your  course  well  begun :  moreover,  tliat  not 
only  ye  have  lost  the  first  fruits  of  the  Spirit,  being  fallen  again  into 
the  ministry  of  sin  and  death,  and  into  a  doleful  and  a  miserable 
bondage  of  the  law ;  but  consider  this  also,  that  ye  have  suffered 
much  for  the  Gospel  sake,  and  for  the  name  of  Christ ;  to  wit,  the 
spoiling  of  your  goods,  railings,  and  reproaches,  dangers  both  of 
bodies  and  lives,  <fcc.  AH  things  were  in  a  happy  course  and  great 
towardness  with  you.  Ye  taught  purely,  ye  lived  hoUly,  and  ye 
endured  many  evils  constantly  for  the  name  of  Christ.  But  now^ 
all  is  lost,  as  well  doctrine  as  faith ;  as  well  doing  as  suffering ;  as 
well  the  Spirit  as  the  fruits  thereof. 

Hereby  it  appeareth  sufficiently,  what  incommodity  the  righ- 
teousness of  the  law  of  man's  own  righteousness  bringeth ;  to  wit, 
that  they  which  trust  in  it  do  lose  at  once  unspeakable  benefits. 
Now,  what  a  miserable  thing  is  it,  so  suddenly  to  lose  such  inesti- 
mable glory  and  assurance  of  conscience  towards  God  !  also  to 
endure  so  many  great  and  giievous  aflElictions,  as  loss  of  goods, 
wife,  children,  body  and  hfe,  and  yet  notwithstanding,  to  sustain 
all  these  things  in  vain  !  And  out  of  these  two  places  much 
matter  may  be  gathered  to  set  forth  and  amphfy  at  large  the 
goodly  commendation  of  the  law  and  man's  own  righteousness,  if 
a  man  would  stand  upon  every  parcel  by  itself,  and  declare  what 
spirit  it  was  wherewith  they  began ;  Avhat,  how  great,  and  how 
many  the  afllictions  were  which  they  endured  for  Christ's  sake. 
But  no  eloquence  can  sufficiently  set  forth  these  matters :  for 
they  are  inestimable  things  whereof  Paul  here  intreateth ;  to  wit, 
the  glory  of  God,  victory  over  the  world,  the  flesh,  and  the  devil  j 


COMMENTARY   ON   GALATIANS.  217 

righteousness  and  everlasting  life  ;  and  on  the  other  side  sin,  despe- 
ration, eternal  death,  and  hell.  And  yet,  notwithstanding,  in  a  mo- 
ment we  lose  all  these  incomparable  gifts,  and  procure  unto  ourselves 
these  horrible  and  endless  miseries,  and  all  by  false  teachers,  when 
they  lead  us  away  from  the  truth  of  the  Gospel  under  false  doctrine. 
And  this  do  they,  not  only  very  easily,  but  also  under  a  show  of  great 
hohness,  bring  to  pass. 

Verse  4.    If  notwithstanding  it  he  in  vain. 

This  he  addeth  as  a  correction ;  whereby  he  mitigateth  the  reprehen- 
sion that  goeth  before,  which  was  somewhat  sharp.  And  this  he 
doth  as  an  Apostle,  lest  he  should  terrify  the  Galatians  too  much. 
Although  he  chide  them,  yet  notwithstanding  he  always  doth  it  in 
such  sort,  that  he  poureth  in  sweet  oil  withal,  lest  he  should  drive 
them  to  desperation. 

He  saith,  therefore,  "  If,  notwithstanding,  it  be  in  vain."  As  if  he 
would  sa}'^,  Yet  I  do  not  take  away  all  hope  from  you.  But  if  ye 
wiU  so  end  in  the  flesh,  that  is  to  say,  follow  the  righteousness  of 
the  law,  and  forsake  the  Spirit,  as  ye  have  begun,  then  know  ye^ 
that  all  your  glory  and  affiance  which  ye  have  in  God,  is  in  vain, 
and  all  your  afflictions  are  unprofitable.  Indeed  I  must  needs  speak 
somewhat  roughly  unto  you  in  this  matter  ;  I  must  be  fervent  in 
the  defence  thereof,  and  somewhat  sharp  in  chiding  of  you,  espe- 
cially the  matter  being  so  weighty  and  constraining  me  thereunto,  lest 
ye  should  think  it  to  be  but  a  trifle  to  reject  the  doctrine  of  Paul  and 
receive  another.  Notwithstanding,  I  will  not  utterly  discourage  you, 
so  that  ye  repent  and  amend.  For  sickly  and  scabbed  children  may 
not  be  cast  away,  but  must  be  tendered  and  cherished  more  dih- 
gently  than  they  which  are  in  health.  So  that  Paul  here,  like  a 
cunning  physician,  layeth  all  the  fault,  in  a  manner,  upon  the  false 
apostles,  the  authors  and  only  cause  of  this  deadly  disease.  Contra- 
riwise, he  handleth  the  Galatians  very  gently,  that  by  his  mildness 
he  might  heal  them.  We  therefore,  by  the  example  of  Paul,  ought 
in  like  manner  to  reprehend  the  weak,  and  so  to  cure  their  in- 
firmity, that  in  the  mean  time  we  leave  not  oflf  to  cherish  and 
comfort  them,  lest,  if  we  handle  them  too  sharply,  they  fall  into  des- 
peration. 

28 


218  COMMENTARY    ON    GALATIANS. 

Yerse  5.  He  therefore  that  ministereth  to  you  in  the  spirit^  and 
worketh  miracles  unto  you,  doth  he  it  through  the  works  of 
the  law,  or  by  the  hearing  of  faith  preached  ? 

This  argument,  grounded  upon  the  experience  of  the  Galatians,  doth 
so  well  Uke  the  Apostle,  that  after  he  hath  reproved  and  terrified 
them,  setting  before  them  a  double  danger,  he  now  repeateth  the 
same  again,  and  that  with  a  more  large  amplification,  saying,  "  He 
which  ministereth."  &c.  That  is  to  say,  ye  have  not  only  received  the 
Spirit  by  the  hearing  of  faith,  but  whatsoever  ye  have  either  known 
or  done,  it  came  by  the  hearing  of  faith.  As  though  he  would  say,  It 
was  not  enough  that  God  gave  you  once  the  Spirit ;  but  the  same 
God  hath  also  enriched  you  with  the  gifts  of  the  Spirit,  and  increased 
(jv  //the  same  in  you  to  the  end  that,  when  ye  have  once  received  the 
■'^'^'  'Spirit,  it  might  always  grow  and  be  more  effectual  in  you.  Hereby 
it  is  plain  that  the  Galatians  had  wrought  miracles,  or,  at  the  least, 
had  showed  such  fruits  of  faith  as  the  true  disciples  of  the  Gospel 
are  wont  to  bring  forth.  For  the  Apostle  elsewhere  saith,  that  "  the 
kingdom  of  God  is  not  in  word  but  in  power."  (1  Cor.  iv.  20.) 
Now,  this  power  is  not  only  to  be  able  to  speak  of  the  kingdom  of 
God ;  but  also  in  very  deed  to  show  that  God,  through  his  Spirit,  is 
effectual  in  us.  So  before,  in  the  second  chapter,  he  saith  of  himself, 
"  He  that  was  effectual  in  Peter  among  the  Jews,  was  also  effectual 
in  me  ;  He  that  was  mighty  by  Peter  in  the  Apostleship  over  the  cir- 
cumcision, was  also  mighty  by  me  towards  the  Gentiles. 

When  a  preacher  then  so  preacheth,  that  the  word  is  not  fruitless, 
but  effectual  in  the  hearts  of  the  hearers,  that  is  to  say,  when  faith, 
hope,  love,  and  patience  do  follow,  then  God  giveth  his  Spirit,  and 
worketh  miracles  in  the  hearers.  In  hke  manner  Paul  saith  here, 
"  that  God  hath  given  his  Spirit  to  the  Galatians,  and  hath  wrought 
miracles  among  them."  As  though  he  would  say,  God  hath  not 
only  brought  to  pass  through  my  preaching,  that  ye  should  beheve, 
but  also  that  ye  should  live  holily,  bring  forth  many  fruits  of  faith, 
and  suffer  many  afflictions.  Also  by  the  same  power  of  the  Holy 
Ghost,  of  adulterers,  of  wrathful,  impatient,  and  covetous  persons, 
and  of  very  enemies,  ye  are  become  liberal,  chaste,  gentle,  patient, 
and  lovers  of  your  neighbours.  Whereupon  afterwards  he  giveth 
testimony  of  them  in  the  fourth  chapter,  that  they  received  him  as 
an  angel  of  God,  yea,  rather,  as  Christ  Jesus ;  and  that  they  loved 
him  so  entirely,  that  they  were  ready  to  have  plucked  out  their  own 
eyes  for  hinx 


COMMENTARY    ON    GALATIANS.  219 

Now,  to  love  thy  neighbour  so  heartily,  that  thou  art  ready  to 
bestow  thy  money,  thy  goods,  thine  eyes,  and  all  that  thou  hast, 
for  his  salvation,  and  moreover  to  suffer  patiently  all  adversities 
and  afflictions  ;  these,  no  doubt,  are  the  effects  and  fruits  of  the 
Spirit,  and  these,  saith  he,  ye  received  and  enjoyed  before  these 
false  teachers  came  among  you.  But  ye  received  them  not  by 
the  law,  but  of  God,  who  so  ministered  unto  you,  and  daily  in- 
creased in  you  his  Holy  Spirit,  that  the  Gospel  had  a  most  happy 
course  among  you,  in  teaching,  believing,  working,  and  suffering. 
Now,  seeing  ye  know  these  things  (being  convicted  even  by  the 
testimony  of  your  own  consciences)  how  cometh  it  to  pass  that  ye 
show  not  the  same  fruits  that  ye  did  before  :  that  is,  that  ye  teach 
not  truly,  that  ye  believe  not  faithfully,  that  ye  live  not  holily, 
that  ye  work  not  rightly,  and  that  ye  suffer  not  patiently  :  finally, 
who  hath  so  corrupted  you,  that  you  bear  not  so  loving  affection 
towards  me,  as  ye  did  before  ?  that  ye  receive  not  Paul  now  as 
an  angel  of  God,  nor  as  Jesus  Christ  ?  that  ye  will  not  pluck  out 
your  eyes  to  give  them  unto  me  ?  How  cometh  it  to  pass,  I  say, 
that  this  fervent  zeal  of  yours  waxeth  so  cold  towards  me,  and  that 
ye  now  prefer  before  me  the  false  apostles,  which  do  so  miserably 
seduce  you  ? 

In  like  manner  it  happeneth  unto  us  at  this  day.  When  we 
first  preached  the  Gospel,  there  were  very  many  that  favoured 
our  doctrine,  and  had  a  good  and  reverend  opinion  of  us  ;  and 
after  the  preaching  thereof,  followed  the  fruits  and  effects  of  faith. 
But  what  ensued  7  A  sort  of  light  and  brainsick  heads  sprang 
up,  and  by  and  by  destroyed  all  that  we  had  in  long  time  and  with 
much  travail  planted  before,  and  also  made  us  so  odious  unto  them 
which  before  loved  us  dearly,  and  thankfully  received  our  doc- 
trine, that  now  they  hate  nothing  more  than  our  name.  But  of  this 
mischief  the  devil  is  the  author,  working  in  his  members  contrary 
works,  which  wholly  fight  against  the  works  of  the  Holy  Ghost. 
Therefore  saith  the  Apostle,  your  experience,  O  ye  Galatians,  ought 
to  teach  you,  that  these  excellent  virtues  proceeded  not  of  the  works 
of  the  law,  for  as  ye  had  them  not  before  the  hearing  of  faith 
preached  :  so  ye  have  them  not  now,  although  the  false  apostles 
reign  in  the  midst  of  you. 

We  likewise  may  say  at  this  day  to  those  which  vaunt  them- 
selves to  be  gospellers,  and  to  be  freed  from  the  tyranny  of  the 
Pope  :  Have  ye  overcome  the  tyranny  of  the  Pope,  and  obtained 
liberty  in  Christ  through  the  Anabaptists,  and  such  other  fantas- 
tical   spirits,   or  through  us  who  have  preached   faith  in   Jesus 


220  COMMENTARY    ON   GALATIANS. 

Christ?  Here,  if  they  will  confess  the  truth,  they  must  needs 
say,  No  doubt,  by  the  preaching  of  faith.  And  true  it  is,  that 
at  the  beginning  of  our  preaching  the  doctrine  of  faith  had  a 
most  happy  course,  and  down  fell  the  Pope's  pardons,  purgatory, 
vows,  masses,  and  such-hke  abominations,  which  drew  with  them 
the  ruin  of  all  popery.  No  man  could  justly  condemn  us  :  for 
our  doctrine  was  poor,  raising  up  and  comforting  many  poor  con- 
sciences, which  had  been  long  oppressed  with  men's  traditions 
under  the  Papacy,  which  was  a  plain  tyranny,  a  racking  and  cm- 
cifying  of  consciences.  Many  therefore  gave  thanks  unto  God, 
that  through  the  Gospel  (which  we  first,  by  the  grace  of  God, 
then  preached)  they  were  so  mightily  delivered  out  of  these 
snares,  and  this  slaughter-house  of  consciences.  But  when  these 
new  fond  heads  sprang  up  (who  went  about  by  all  means  to 
work  our  discredit,)  then  began  our  doctrine  to  be  evil  thought 
of ;  for  it  was  commonly  bruited  abroad,  that  the  professors  thereof 
disagreed  among  themselves.  Whereat  many  being  greatly  of- 
fended, fell  quite  from  the  truth,  putting  the  Papists  in  comfort,  that 
we,  together  with  our  doctrine,  should  shortly  come  to  nought,  and 
by  this  means  they  should  recover  their  former  dignity  and  authority 
again. 

Wherefore,  like  as  the  false  apostles  vehemently  contended 
that  the  Galatians,  now  justified  by  faith  in  Christ,  ought  to  be  cir- 
cumcised and  keep  the  law  of  Moses,  if  they  would  be  delivered 
from  their  sins,  and  from  the  wrath  of  God,  and  obtain  the  Holy 
Ghost,  and  yet,  notwithstanding,  by  the  self-same  means  they  bur- 
dened them  the  more  with  sins  (for  sin  is  not  taken  away  by 
the  law,  neitlier  is  the  Holy  Ghost  given  through  it,  but  only  it 
worketh  wrath,  and  driveth  men  into  great  terrors  ;)  so  at  this  day 
these  rash  heads,  which  ought  to  provide  for  the  safety  of  the 
Catholic  church,  and  at  once  to  drive  down  all  Popery,  have  done 
no  good,  but  much  hurt  to  the  church  :  they  have  not  overthrown 
the  Papacy,  but  have  more  established  it. 

But  if  they  had,  as  they  began,  with  a  common  consent  together 
Avith  us,  taught  and  diligently  urged  the  article  of  justification  ; 
that  is  to  say,  that  we  are  justified  neither  by  the  righteousness 
of  the  law,  nor  by  our  own  rigliteousness,  but  by  only  faith  in 
Jesus  Christ ;  doubtless  this  one  article,  by  little  and  little,  as 
it  began,  had  overthrown  the  whole  Papacy,  with  all  her  brother- 
hoods, pardon,  religious  orders,  relics,  ceremonies,  invocation  of 
saints,  purgatory,  masses,  watchings,  vows,  and  infinite  other  like 
abominations.     But  they  leaving   oflf  the  preaching  of  faith  and 


COMMENTARY    ON   GALATIANS.  221 

true  Christian  righteousness,  have  gone  another  way  to  work,  to  the 
great  hinderance  both  of  sound  doctrine  and  of  the  churches. 

Verse  6.    As  Abraham  believed  God,  and  it  was  imputed  to  him 

for  righteousness. 
Hitherto  Paul  reasoneth  upon  the  experience  of  the  GalatianSj 
and  with  this  argument  he  urgeth  them  vehemently.  Ye,  saith 
he,  have  believed,  and  believing  have  done  miracles,  and  have 
showed  many  notable  signs ;  and  moreover  ye  have  suffered 
many  afflictions ;  all  which  things  are  the  effects  and  operations, 
not  of  the  law,  but  of  the  Holy  Ghost.  This  the  Galatians  were 
constrained  to  confess.  For  they  could  not  deny  these  things 
which  were  before  their  eyes,  and  manifest  to  their  senses ;  and 
therefore  this  argument,  grounded  upon  their  own  experience,  is 
very  strong. 

Now  he  addeth  the  example  of  Abraham,  and  rehearseth  the 
testimony  of  the  Scripture.  The  first  is  out  of  Gen.  xv.  6,  "  Abra- 
ham believed  God,"  (fee.  This  place  the  Apostle  here  mightily 
prosecute th,  as  also  he  did  in  his  Epistle  to  the  Romans :  "If 
Abraham,"  saith  he,  "was  justified  by  the  works  of  the  law,  he 
hath  righteousness  and  rejoicing,  not  before  God,  but  before  men." 
(Rom.  iv.  2,  3.)  For  before  God  there  is  in  him  nothing  but  sin 
and  wrath.  Now,  he  was  justified  before  God,  not  because  he 
did  work,  but  because  he  did  beheve.  For  the  Scripture  saith, 
"Abraham  believed  God,  and  it  was  imputed  to  him  for  righ- 
teousness." This  place  doth  Paul  there  notably  set  forth  and 
amplify,  as  it  is  most  worthy :  "  Abraham,"  saith  he,  "  was  not 
we?ik  in  the  faith,  neither  considered  he  his  own  body  which  was 
now  dead,  being  almost  an  hundred  years  old ;  neither  the  dead- 
ness  of  Sarah's  womb :  neither  did  he  doubt  of  the  promise  of  God 
through  unbeUef,  but  was  strengthened  in  the  faith,  and  gave  glory 
to  God,  being  fully  assured,  that  whatsoever  God  had  promised,  he 
was  able  to  do.  Now,  it  is  not  written  for  him  only,  that  it  was 
imputed  to  him  for  righteousness,  but  for  us  also,"  <fcc.  (Rom.  iv. 
19,  20,  &c.,  &c.) 

Paul  by  these  words,  "Abraham  believed,"  of  faith  in  God, 
maketh  the  chiefest  worship,  the  chiefest  duty,  the  chiefest  obe- 
dience, and  the  chiefest  sacrifice.  Let  him  that  is  a  rhetorician 
amplify  this  place,  and  he  shall  see  that  faith  is  an  almighty  thing, 
and  that  the  power  thereof  is  infinite  and  inestimable ;  for  it 
giveth  glory  unto  God,  which  is  the  highest  service  that  can  be 
given  unto  him.    Now,  to  give  glory  unto  God,  is  to  beheve  in 


222  COMMENTARY   ON   GALATIANS. 

him,  to  count  him  true,  wise,  righteous,  merciful,  almighty; 
briefl}^,  to  acknowledge  him  to  be  the  author  and  giver  of  all 
goodness.  This  reason  doth  not,  but  faitli.  That  is  it  which 
maketh  us  divine  people,  and,  as  a  man  would  say,  it  is  the 
creator  of  certain  divinity,  not  in  the  substance  of  God,  but  in  us. 
For  without  faith  God  loseth  in  us  his  glory,  wisdom,  righteous- 
ness, truth,  and  mercy.  To  conclude :  no  majesty  or  divinity 
remaineth  unto  God,  where  faith  is  not.  And  the  chiefest  thing 
that  God  requircth  of  man  is,  that  he  giveth  unto  him  his  glory 
and  his  divinity :  that  is  to  say,  that  he  taketh  him  not  for  an 
idol,  but  for  God ;  who  regardeth  him,  heareth  him,  showeth 
mercy  unto  him,  and  helpeth  him.  This  being  done,  God  hath 
his  full  and  perfect  divinity,  that  is,  he  hath  whatsoever  a  faithful 
heart  can  attribute  unto  him.  To  be  able  therefore  to  give  that 
glory  unto  God,  is  the  wisdom  of  wisdoms,  the  righteousness  of 
righteousness,  the  reUgion  of  religions,  and  sacrifice  of  sacrifices. 
Hereby  we  may  perceive  what  an  high  and  excellent  righteousness 
faith  is,  and  so,  by  the  contrary,  what  an  horrible  and  grievous  sin 
infidelity  is. 

Whosoever  then  believeth  the  word  of  God,  as  Abraham  did,  is 
righteous  before  God,  because  he  hath  faith,  which  giveth  glory  unto 
God ;  that  is,  he  giveth  to  God  that  which  is  due  to  him.  For  faith 
saith  thus,  I  believe  thee,  O  God,  when  thou  speakest.  And  Avhat 
saith  God  ?  Impossible  things,  lies,  foolish,  weak,  absurd,  abomina- 
ble, heretical,  and  devilish  things,  if  ye  believe  reason.  For  what  is 
more  absurd,  foolish,  and  impossible,  than  when  God  saith  unto 
Abraham  that  he  should  have  a  son  of  the  barren  and  dead  body  of 
his  wife  Sarah  ? 

So,  if  we  will  follow  the  judgment  of  reason,  God  setteth  forth 
absurd  and  impossible  things,  when  he  setteth  out  unto  us  the 
articles  of  the  Christian  faith.  Indeed  it  seemeth  to  reason  an 
absurd  and  a  foolish  thing,  that  in  the  Lord's  Supper  is  offered 
unto  us  the  body  and  blood  of  Christ,  that  baptism  is  the  laver 
of  the  new  birth,  and  of  the  renewing  of  the  Holy  Ghost,  that  the 
dead  shall  rise  in  the  last  day,  that  Christ  the  Son  of  God  was 
conceived  and  carried  in  the  womb  of  the  Virgin  Mary,  that  he 
was  born,  that  he  suffered  the  most  reproachful  death  of  the 
cross,  that  he  was  raised  up  again,  that  he  now  sitteth  at  the  right 
hand  of  God  the  Father,  and  that  he  hath  power  both  in  heaven 
and  in  earth.  For  this  cause  Paul  calleth  the  Gospel  of  Christ 
crucified,  the  word  of  the  cross  and  foolish  preaching  (1  Cor.  i.  18,) 
which  to  the  Jews  was.  oflfensive,   and  to  the    Gentiles    foolish 


COMMENTARY   ON    GALATIANS.  223 

doctrine.  Wherefore  reason  doth  not  understand  that  to  hear  the 
word  of  God  and  to  beUeve  it,  is  the  chiefest  service  that  God 
requireth  of  us  ;  but  it  thinketh  that  those  things  which  it  chooseth 
and  doth  of  a  good  intent,  as  they  call  it,  and  of  her  own  devotion, 
please  God.  Therefore  when  God  speaketh,  reason  judgeth  his 
word  to  be  heresy,  and  the  word  of  the  devil,  for  it  seemeth  unto  it 
absurd  and  foohsh. 

But  faith  killeth  reason,  and  slayeth  that  beast  which  the  whole 
world  and  all  creatures  cannot  kill.  So  Abraham  killed  it  by 
faith  in  the  word  of  God,  whereby  seed  was  promised  to  him  of 
Sarah,  who  was  barren  and  now  past  child-bearing.  Unto  this 
word,  reason  yielded  not  straightway  in  Abraham,  but  it  fought 
against  faith  in  him,  judging  it  to  be  an  absurd,  a  foolish,  and  im- 
possible thing,  that  Sarah,  who  was  now  not  only  ninety  years  old, 
but  was  also  barren  by  nature,  should  bring  forth  a  son.  Thus  faith 
wrestled  with  reason  in  Abraham  :  but  herein  faith  got  the  victory, 
killed  and  sacrificed  reason,  that  most  cruel  and  pestilent  enemy  of 
God.  So  all  the  godly  entering  with  Abraham  into  the  darkness  of 
faith  do  kill  reason,  saying,  Reason,  thou  art  foolish,  thou  dost  not 
favour  those  things  which  belong  unto  God :  therefore  speak  not 
against  me,  but  hold  thy  peace.  Judge  not,  but  hear  the  word  of 
God,  and  believe  it.  So  the  godly  by  faith  kill  such  a  beast  as  is 
greater  than  the  whole  world,  and  thereby  do  offer  to  God  a  most 
acceptable  sacrifice  and  service. 

And  in  comparison  of  this  sacrifice  of  the  faithful,  all  the 
rehgions  of  all  nations,  and  all  the  works  of  all  monks  and  merit- 
mongers,  are  nothing  at  all.  For  by  this  sacrifice,  first  as  I  said, 
they  kill  reason,  a  great  and  mighty  enemy  of  God.  For  reason 
despiseth  God,  denieth  his  wisdom,  justice,  power,  truth,  mercy, 
majesty,  and  divinity.  Moreover,  by  the  same  sacrifice  they  yield 
glory  unto  God  ;  that  is,  they  believe  him  to  be  just,  good,  faithful, 
true,  (fee. ;  they  believe  that  he  can  do  all  things,  that  all  his  words 
are  holy,  true,  lively  and  effectual,  &.C.,  which  is  a  most  acceptable 
obedience  unto  God.  Wherefore  there  can  be  no  greater  or  more 
holy  religion  in  the  world,  nor  more  acceptable  service  unto  God, 
than  faith  is. 

Contrariwise,  the  justiciaries,  and  such  as  seek  righteousness 
by  their  own  works,  lacking  faith,  do  many  things.  They  fast, 
they  pray,  they  watch,  they  lay  crosses  upon  themselves.  But 
because  they  think  to  appease  the  wrath  of  God,  and  deserve 
grace  by  things,  they  give  no  glory  to  God,  that  is,  they  do  not 


224  COMMENTARY    ON    GALATIANS. 

judge  him  to  be  merciful,  true,  and  keeping  promise,  (fee,  but  to 
be  an  angry  judge,  which  must  be  pacified  with  works ;  and  by 
this  means  they  despise  God,  they  make  him  a  har  in  all  hia 
promises,  they  deny  Christ  and  all  his  benefits ;  to  conclude, 
they  thrust  God  out  of  his  seat,  and  set  themselves  in  his  place. 
For  they,  rejecting  and  despising  the  word  of  God,  do  choose 
unto  themselves  such  a  service  of  God  and  such  works  as  God 
hath  not  commanded.  They  imagine  that  God  hath  a  pleasure 
therein,  and  they  hope  to  receive  a  reward  of  him  for  the  same. 
Therefore  they  kill  not  reason,  that  mighty  enemy  of  God,  but 
quicken  it ;  and  they  take  from  God  his  majesty  and  his  divinity, 
and  attribute  the  same  unto  their  own  works.  Wherefore  only  faith 
giveth  glory  unto  God,  as  Paul  witnesseth  of  Abraham  :  "  Abraham," 
saith  he,  "  was  made  strong  in  the  faith,  and  gave  glory  to  God, 
being  fully  assured,  that  whatsoever  God  had  promised  he  was  able 
to  perform,  and  therefore  it  was  imputed  to  him  for  righteousness." 
(Rom.  iv.  20,  21,  22.) 

Christian  righteousness  consisteth  in  faith  of  the  heart,  and 
God's  imputation.  It  is  not  without  cause  that  he  addeth  this 
sentence  out  of  the  fifteenth  chapter  of  Genesis :  "  And  it  was 
imputed  to  him  for  righteousness."  For  Christian  righteousness 
consisteth  in  two  things,  that  is  to  say,  in  faith  of  the  heart,  and 
in  God's  imputation.  Faith  is  indeed  a  formal  righteousness, 
and  yet  this  righteousness  is  not  enough  ;  for  after  faith  there 
remain  yet  certain  remnants  of  sin  in  our  flesh.  This  sacrifice 
of  faith  began  in  Abraham,  but  at  the  last  it  was  finished  in  death. 
Wherefore  the  other  part  of  righteousness  must  needs  be  added 
also,  to  finish  the  same  in  us ;  that  is  to  say,  God's  imputation. 
For  faith  giveth  not  enough  to  God,  because  it  is  imperfect ;  yea 
rather  our  faith  is  but  a  little  spark  of  faith,  which  beginneth  only 
to  render  unto  God  his  true  divinity.  We  have  received  the  first 
fruits  of  the  Spirit,  but  not  yet  the  tenths.  Besides,  this  reason  is 
not  utterly  killed  in  this  life.  Which  may  appear  by  our  concu- 
piscence, wrath,  impatiency,  and  other  fruits  of  the  flesh,  and  of 
infidelity  yet  remaining  in  us.  Yea,  the  holiest  that  live  have  not 
yet  a  full  and  continual  joy  in  God,  but  have  their  sundry  pas- 
sions, sometimes  merry,  as  the  Scriptures  witness  of  the  Prophets 
and  Apostles.  But  such  faults  are  not  laid  to  their  charge  be- 
cause of  their  faith  in  Christ,  for  otherwise  no  flesh  should  be 
saved.  We  conclude  therefore  upon  these  words,  "  It  was 
imputed    to    him    for    righteousness,"   that    righteousness    indeed 


COMMENTARY    ON    GALATIANS.  225 

fceginnestli  though  faith  is  weak,  it  is  not  made  perfect  without  God's 
imputation.  Wherefore  faith  beginneth  righteousness,  but  imputation 
maketh  it  perfect  unto  the  day  of  Christ. 

The  Popish  sophisters  and  schoohnen  dispute  also  of  imputa- 
tion, when  they  speak  of  the  good  acceptation  of  the  work ; 
but  besides  and  clean  contrary  to  the  Scripture :  for  they  wrest 
it  only  to  works.  They  do  not  consider  the  uncleanness  and 
inward  poison  lurking  in  the  heart,  as  incredulity,  doubting,  con- 
temning and  hating  of  God,  which  most  pernicious  and  perilous 
beasts  are  the  fountain  and  cause  of  all  mischief.  They  consider 
no  more  but  outward  and  gross  faults  and  unrighteousness,  which 
are  little  rivers  proceeding  and  issuing  out  of  those  fountains. 
Therefore  they  attribute  acceptation  to  works ;  that  is  to  say,  that 
God  doth  accept  our  Avorks,  not  of  duty  but  of  congruence.  Con- 
trariwise we,  excluding  all  works,  do  go  to  the  very  head  of  this 
beast  which  is  called  reason,  which  is  the  fountain  and  headspring 
of  all  mischiefs.  For  reason  feareth  not  God,  it  loveth  not  God,  it 
trusteth  not  in  God,  but  proudly  contemneth  him.  It  is  not  moved 
either  with  his  threatenings  or  his  promises.  It  is  not  delighted  with 
his  words  or  works,  but  it  murmureth  against  him,  it  is  angry  with 
him,  judgeth  and  hateth  him  :  to  be  short,  "it  is  an  enemy  to  God, 
not  giving  him  his  glory."  (Rom.  viii.  7.)  This  pestilent  beast 
(reason  I  say)  being  once  slain,  all  outward  and  gi'oss  vices  should 
be  nothing. 

Wherefore  we  must  first  and  before  all  things  go  about,'  by  faith, 
to  kill  infidelit)^,  the  contempt  and  hating  of  God,  murmuring 
against  his  judgment,  his  wrath,  and  all  words  and  works ;  for  then 
do  we  kill  reason,  which  can  be  killed  by  none  other  means  but  by 
faith,  which,  in  believing  God,  giveth  unto  him  his  glory,  notwith- 
standing that  he  speaketh  those  things  which  seem  both  foolish, 
absurd,  and  impossible  to  reason :  notwithstanding  also,  that  God  set- 
teth  forth  himself  otherwise  than  reason  is  able  either  to  judge  or 
conceive,  that  is  to  say,  after  this  manner :  "  I  will  account  and  pro- 
nounce thee  as  righteous,  not  for  the  keeping  of  the  law,  not  for  thy 
works  and  thy  merits,  but  for  thy  faith  in  Jesus  Christ  mine  only- 
begotten  Son,  who  was  borii,  suffered,  was  cmcified,  and  died  for  thy 
sins  ;  and  that  sin  which  remaineth  in  thee,  I  will  not  impute  unto 
thee.  If  reason  then  be  not  killed,  and  all  kinds  of  religion  and  ser- 
vice of  God  under  heaven  that  are  invented  by  men  to  get  righ- 
teousness before  God,  be  not  condemned,  the  righteousness  of  faith 
can  take  no  place. 

When  reason  heareth  this,  by  and  by  it  is  offended ;  it  rageth 

29 


226  COMMENTARY   ON    GALATIAN9. 

and  uttereth  all  her  malice  against  God,  saying,  "  Are  then  my  good 
works  nothing  ?  Have  I  then  laboured  and  borne  the  burden  and 
heat  of  the  day  in  vain  ?"  (Matt.  xx.  11.)  Hereof  rise  those  up- 
roars of  nations,  kings,  and  princes,  against  the  Lord  and  his  Christ. 
(Psal.  ii.  2.)  For  the  Avorld  neither  will  nor  can  suffer  that  her 
wisdom,  righteousness,  religions,  and  worshippings  should  be  re- 
proved and  condenmed.  The  Pope,  with  all  his  Popish  rabblement, 
will  not  seem  to  err,  much  less  will  he  suffer  himself  to  be  con- 
demned. 

Wherefore  let  those  which  give  themselves  to  the  study  of  the 
Holy  Scripture,  learn  out  of  this  saying,  "Abraham  believed  God, 
and  it  was  counted  to  him  for  righteousness,"  to  set  forth  truly 
and  rightly  this  true  Christian  righteousness  after  this  manner  j 
that  it  is  a  faith  and  confidence  in  tlie  Son  of  God.  or  rather  a  con- 
fidence of  the  heart  in  God  through  Jesus  Christ :  and  let  them  add 
this  clause  as  a  difference  ;  which  faith  and  confidence  is  accounted 
righteousness  for  Christ's  sake.  For  these  two  things  (as  I  said 
before)  work  Christian  righteousness  ;  namely,  faith  in  the  hearty 
which  is  a  gift  of  God,  and  assuredly  believeth  in  Christ ;  and 
also  that  God  accepteth  this  imperfect  faith  for  perfect  righteous- 
ness, for  Christ's  sake,  m  whom  I  have  begun  to  believe.  Because 
of  this  faith  in  Christ,  God  seeth  not  my  doubting  of  his  good- 
will towards  me,  my  distrust,  heaviness  of  spirit,  and  other  sins 
which  are  yet  in  me.  For  as  long  as  I  live  in  the  flesh,  sin  is 
truly  in  me.  But  because  I  am  covered  under  the  shadow  of 
Christ's  wings,  as  is  the  chicken  under  the  wing  of  the  hen,  and 
dwell  without  all  fear  under  that  most  ample  and  large  heaven  of 
the  forgiveness  of  sins,  which  is  spread  over  me,  God  covereth 
and  pardoneth  the  remnant  of  sin  in  me :  that  is  to  say,  because 
of  that  faith  wherewith  I  began  to  lay  hold  upon  Christ,  he  ac- 
cepteth my  imperfect  righteousness  even  for  perfect  righteousness, 
and  counteth  my  sin  for  no  sin,  which  notwithstanding  is  sin 
indeed. 

So  we  shroud  ourselves  under  the  covering  of  Christ's  flesh, 
who  is  our  "  cloudy  pillar  for  the  day,  and  our  pillar  of  fire  for 
the  night"  (Exod.  xiii.  21,)  lest  God  should  see  our  sin.  And 
although  we  see  it,  and  for  the  same  do  feel  the  terrors  of  con- 
science, yet  flying  unto  Christ  our  mediator  and  reconciler 
(through  whom  we  are  made  perfect,)  we  are  sure  and  safe  ;  for 
as  all  things  are  in  him,  so  through  him  we  have  all  things,  who 
also  doth  supply  whatsoever  is  wanting  in  us.  When  we  believe 
this,  God  winketh  at  the  sins  and  remnants  of  sin  yet  sticking  ia 


COMMENTARY   ON   GALATIANS.  227 

OMT  fieshj  and  so  covereth  them,  as  if  they  were  no  sin.  Because, 
saith  he,  thou  behcvest  in  my  Son,  although  thou  have  many  sins, 
yet  notwithstanding  they  shall  be  forgiven  thee,  until  thou  be  clean 
delivered  from  them  by  death. 

Let  Christians  learn  with  all  diligence  to  understand  this  article 
of  Christian  righteousness.  And  to  this  end  let  them  read  Paul, 
and  read  him  again,  both  often  and  with  great  diligence,  and  let 
Jhem  compare  the  first  with  the  last :  yea,  let  them  compare  Paul 
wholly  and  fully  with  himself ;  then  shall  they  find  it  to  be  true, 
that  Christian  righteousness  consisteth  in  these  two  things  ;  namely, 
in  faith,  which  giveth  glory  unto  God,  and  in  God's  imputation. 
For  faith  is  weak  (as  I  have  said,)  and  therefore  God's  imputation 
must  needs  be  joined  withal ;  that  is  to  say,  that  God  will  not 
lay  to  our  charge  the  remnant  of  sin ;  that  he  will  not  punish  it, 
nor  condemn  us  for  it ;  but  will  cover  it,  and  will  freely  forgive 
it,  as  though  it  were  nothing  at  all ;  not  for  our  sake,  neither  for 
our  worthiness  and  works,  but  for  Jesus  Christ's  sake  in  whom 
we  believe. 

Thus  a  Christian  man  is  both  righteous  and  a  sinner,  holy  and 
profane  ;  an  enemy  of  God,  and  yet  a  child  of  God.  These  con- 
traries no  sophisters  will  admit,  for  they  know  not  the  true  manner 
of  justification.  And  this  was  the  cause  why  they  constrained 
men  to  work  well  so  long,  until  they  should  feel  in  themselves  no 
sin  at  all.  Whereby  they  gave  occasion  to  many  (which,  striving 
with  all  their  endeavour  to  be  perfectly  righteous,  could  not  attain 
thereunto)  to  become  stark  mad  ;  yea,  an  infinite  number  also  of 
those  which  were  the  authors  of  this  devilish  opinion,  at  the  hour  of 
death  were  driven  unto  desperation.  Which  thing  had  happened 
unto  me  also,  if  Christ  had  not  mercifully  looked  upon  me,  and  de- 
livered me  out  of  this  error. 

Contrariwise,  we  teach  and  comfort  the  afflicted  sinner  after 
this  manner :  Brother,  it  is  not  possible  for  thee  to  become  so 
righteous  in  this  life,  that  thou  shouldst  feel  no  sin  at  all,  that  thy 
body  should  be  clear  like  the  sun,  without  spot  or  blemish  ;  but 
thou  hast  as  yet  wrinkles  and  spots,  and  yet  art  thou  holy  not- 
withstanding. But  thou  wilt  say.  How  can  I  be  holy,  when  I 
have  and  feel  sin  in  me?  I  answer,  In  that  thou  dost  feel  and 
acknowledge  thy  sin,  it  is  a  good  token  ;  give  thanks  unto  God, 
and  despair  not.  It  is  one  step  of  health  when  the  sick  man 
doth  acknowledge  and  confess  his  infirmity.  But  how  shall  I 
be  delivered  from  sin  ?  Run  to  Christ  the  physician,  which 
healeth    them    that    are  broken  in    heart,   and    saveth    sinners. 


228  COMMENTARY   ON   GALATIANS. 

Follow  not  the  judgment  of  reason,  which  tclleth  thee,  that  he  is 
angry  with  sinners  ;  but  kill  reason,  and  believe  in  Christ.  If  thou 
beUeve,  thou  art  righteous,  because  thou  givest  glory  unto  God,  that 
he  is  almighty,  merciful,  tme,  &c.,  thou  justifiest  and  praisest  God. 
To  be  brief,  thou  yieldest  unto  him  his  divinity,  and  whatsoever  else 
belongeth  unto  him ;  and  the  sin  which  remaineth  in  thee  is  not 
laid  to  thy  charge,  but  is  pardoned  for  Christ's  sake  m  whom  thou 
believest,  who  is  perfectly  just ;  whose  righteousnass  is  they  righ- 
teousness, and  thy  sin  is  his  sin. 

Here  we  see  that  evay  Christian  is  an  high-priest  j  for  first 
he  offereth  up  and  killeth  his  own  reason,  and  the  wisdom  of  the 
flesh ;  then  he  giveth  glory  unto  God,  that  he  is  righteous,  true, 
patient,  pitiful,  and  merciful.  And  this  is  that  daily  sacrifice  of 
the  New  Testament  which  must  be  offeied  evening  and  morning. 
The  evening  sacrifice  is  to  kill  reason  ;  the  morning  sacrifice  is 
to  glorify  God.  Thus  a  Cliristian  daily  and  continually  is  occupied 
in  this  double  sacrifice,  and  in  the  exercise  thereof.  And  no  man 
is  able  to  set  forth  sufficiently  the  excellency  and  dignity  of  this 
Christian  sacrifice. 

This  is  therefore  a  strange  and  wonderful  definition  of  Christian 
righteousness,  that  it  is  the  imputation  of  God  for  righteousness 
or  unto  righteousness,  because  of  our  faith  in  Christ,  or  for 
Christ's  sake.  When  the  Popish  schoolmen  hear  this  definition, 
they  laugh  at  it.  For  they  imagine  that  righteousness  is  a  certain 
quaUty  poured  into  the  soul,  and  afterwards  spread  into  all  the 
parts  of  man.  They  cannot  put  away  the  vam  imaginations  of 
reason,  which  teacheth  that  a  right  judgment,  and  a  good  will,  or 
a  good  intent,  is  true  righteousness.  This  unspeakable  gift  there- 
fore excelleth  all  reason,  that  God  doth  account  and  acknowledge 
him  for  righteous  without  works,  which  embraceth  his  Son  by  faith 
alone,  who  was^aent  into  the  world,  was  born,  suffered,  and  was  cru- 
cified for  us. 

This  matter,  as  touching  the  words,  is  easy  (to  wit,  that 
rightcousTiess  is  essentially  in  us,  as  the  Papists  reason  out  of 
Aristotle,  but  without  us  in  the  grace  of  God  only,  and  in  his 
imputation ;  and  that  there  is  no  essential  substance  of  righteous- 
ness in  us  besides  that  weak  faith  or  first-fruits  of  faith,  whereby 
we  have  begun  to  apprehend  Christ,  jind  yet  sin  in  the  mean- 
time remaineth  verily  in  us,)  but  in  very  deed  it  is  no  small  or 
fight  matter,  but  very  weighty  and  of  great  importance.  For 
Christ  which  was  given  for  us,  and  whom  we  apprehend  by  faith, 
hath  done  no  small  thing  for  us,  but  (as  Paul  said  before)  "  he 


COMMENTARY    ON   GALATIANS.  229 

hath  loved  us,  and  given  himself  in  very  deed  for  us ;  he  was  made 
accursed  for  us,"  (fcc.  (Gal  ii.  20  ;  Gal.  iii.  13.)  And  this  is  no  vain 
speculation,  that  Christ  was  delivered  for  my  sins,  and  was  made 
accursed  for  me,  that  I  might  be  delivered  from  everlasting  death. 
Therefore  to  apprehend  that  Son  by  faith  (Isaiah  ix.  65)  and  with 
the  heart  to  believe  in  him  given  unto  us  and  for  us  of  God,  causeth 
that  God  doth  account  that  faith,  although  it  be  imperfect,  for  perfect 
righteousness. 

And  here  we  are  altogether  in  another  world,  far  from  reason, 
where  we  dispute  not,  what  we  ought  to  do,  or  with  what  works 
we  may  deserve  grace  and  forgiveness  of  sins ;  but  we  are  in  a 
matter  of  most  high  and  heavenly  divinity,  where  we  do  hear 
this  Gospel  or  glad  tidings,  that  Christ  died  for  us,  and  that  we, 
believing  this,  are  counted  righteous,  though  sins  notwithstanding 
do  remain  in  us,  and  that  great  sins.  So  our  iSaviour  Christ  also 
defmetli  the  righteousness  of  faith.  "  The  Father,"  saith  he, 
*'loveth  you."  Wherefore  doth  he  love  you?  Not  because  ye 
were  Pharisees,  vmreprovable  in  the  righteousness  of  the  law, 
circumcised,  doing  good  worlcs,  fasting,  <fec.,  but  becavise  I  have 
chosen  you  out  of  the  world,  and  ye  have  done  nothing,  but  that 
ye  have  loved  me,  and  believed  that  I  came  out  from  the  Father. 
This  object  (1)  being  sent  from  the  Father  into  the  world,  pleased 
you.  And  because  you  have  apprehended  and  embraced  this 
object,  therefore  the  Father  loveth  you,  and  tlierefore  ye  please 
him.  And  yet,  notwithstanding,  in  another  place  he  calleth  them 
evil,  and  cranmandeth  them  to  ask  forgiveness  of  their  sins.  These 
two  things  are  quite  contrary ;  to  wit,  that  a  Christian  is  righ- 
teous and  beloved  of  God,  and  3'^et  notwithstanding  he  is  a  sin- 
ner. For  God  cannot  deny  his  own  nature  ;  that  is,  he  must  need^\ 
hate  sin  and  sinners  ;  and  this  he  doth  of  necessity,  for  other- 
wise he  should  be  unrighteous  and  love  sin.  How  then  can  these 
two  contradictories  stand  together :  I  am  a  dnner,  and  most  worthy 
of  Gods  wrath  and  indignation  ;  and  yet  the  Father  loveth 
Ynel  Here  nothing  cometh  between,  but  only  Christ  the  media- 
tor. "  The  Father,"  saith  he,  "  doth  not  therefore  lovo  you  be- 
cause ye  are  worthy  of  love,  but  because  ye  have  lov«d  me,  and 
have  believed  that  I  came  out  froiu  him."  (John  xvL  27 ;  John 
xviil  8.) 

Thus  a  Christian  man  abideth  in  true  humility,  feeling  sin  in 
him  effectually,  and  confessing  himself  to  be  worthy  of  wrath, 
the  judgment  of  God,  and  everlasting  death  for  the  same,  that  he 
may  be  humbled  in  this  lifej  and  yet,  notwithstanding,  he  conti- 


230  COMMENTARY    ON    GALATIANS. 

nueth  still  in  his  holy  pride,  in  the  which  he  turneth  unto  Christ, 
and  in  him  he  lifteth  up  himself  against  this  feeling  of  God's  wrath 
and  judgment,  and  believeth  that  not  only  the  remnants  of  sin  are 
not  imputed  unto  him,  but  also  he  is  loved  of  the  Father,  not  for  his 
own  sake,  but  for  Christ's  sake,  whom  the  Father  loveth. 

Hereby  now  we  may  see  how  faith  justifieth  without  works, 
and  yet,' notwithstanding,  how  imputation  of  righteousness  is  also 
necessary.  Sins  do  remain  in  us,  which  God  utterly  hateth.  There- 
fore it  is  necessary  that  we  should  have  imputation  of  righteous- 
ness which  we  obtain  through  Christ,  and  for  Christ's  sake,  w  ho 
is  given  unto  us,  and  received  of  us  by  faith.  In  the  mean  time, 
as  long  as  we  live  here,  we  are  carried  and  nourished  in  the  bosom 
of  the  mercy  and  long-sufferance  of  God,  until  the  body  of  sin  be 
al)olislied,  and  we  raised  up  as  new  creatures  in  that  great  day. 
Then  shall  there  be  new  heavens  and  a  new  eartli,  in  which 
righteousness  shall  dwell.  In  the  mean  while,  under  this  heaven, 
sin  and  wicked  men  do  dwell,  and  the  godly  also  have  sin  dwelling 
in  them..  For  this  cause,  Paul  (iTom.  vii.)  complaineth  of  sin  which 
remaineth  in  the  saints ;  yet,  notwithstanding,  he  saith  afterwards 
in  the  eighth  chapter,  "  that  there  is  no  damnation  to  them  which 
are  in  Christ  Jesus."  Now,  how  shall  these  tliLugs,  so  contrary 
and  repugnant,  be  reconciled  together,  that  sin  in  us  is  no  sin  ? 
that  he  which  is  damnable,  shall  no6  be  condemned  1  that  he 
which  is  rejected  shall  not  be  rejected]  that  he  which  b  worthy 
of  the  wrath  of  God  and  everlasting  damnation^  shall  not  be 
punished  ?  The  only  reconcUer  thereof  is  the  Mediator  between 
God  and  man,  even  the  man  Jesus  Christ,  as  Paul  saith,  'Mhere 
is  no  condemnation  to  them  which  are  in  Christ  Jesus."  (1  Tim. 
i  5 ;  Rom.,  viii.  1.) 

Terse  7.  Know  ye  therefore  that  they  which  are  offaithy  the  same 
are  the  children  of  Abraham. 

This  is  the  general  argument  and  whole  disputation  of  Paul 
against  the  Jews,  that  they  which  beUeve  are  the  children  of 
Abraham,  and  not  they  which  are  born  of  his  flesh  and  his  blood - 
(Rom.  ix.  7,  8.)  This  disputation  Paul  vehemently  proeecuteth 
in  this  place,  and  in  the  fomth  arul  ninth  chapters  to  the  Romans. 
For  this  was  the  greatest  confidence  and  glory  of  the  Jews :  "  We 
are  the  seed  and  children  of  Abrahajn."  He  was  circunxised  and 
kept  the  law ;  therefore,  if  we  will  be  the  true  children  of  Abra- 
ham, we  must  follow  our  father,  &c.  It  was  no  doubt  an  excelleni 
glory  and  dignity  la  be  the  seed  of  Ahiaham  j  for  ruo  man  coiiici 


COMMENTARY    ON    GALATIANS.  231 

deny  but  that  God  spake  to  the  seed  and  of  the  seed  of  Abraham. 
But  this  prei-ogative  nothing  profited  the  unbeheving  Jews.  By- 
reason  whei-eof  Paul,  especially  in  this  place,  mightily  striveth 
against  this  argument,  and  wresteth  from  the  Jews  this  strong  affi- 
ance in  themselves  ;  and  this  could  he,  as  the  elect  vessel  of  Christ 
(Acts  ix.  15,)  do  above  all  other  ;  for  if  we  at  the  beginning  should 
have  disputed  with  the  Jews  without  Paul  peradventure  we  should 
have  prevailed  very  little  against  them. 

So  when  Paul  reasoneth  against  the  Jews  which  stood  so 
proudly  in  this  opinion,  that  they  M'ere  the  children  of  Abraham, 
saying,  "  We  are  the  seed  of  Abraham ;"  well,  what  then  ? 
Abraham  was  circumcised  and  kept  the  law  :  we  do  the  same. 
All  this  I  grant,  but  will  ye  therefore  look  to  be  justified  and 
saved  ?  Nay,  not  so.  But  let  us  come  to  the  Patriarch  Abraham 
himself,  and  let  us  see  by  what  means  he  was  justified  and  saved. 
Doubtless,  not  for  his  excellent  virtues  and  holy  works ;  not 
because  he  forsook  his  country,  kindred,  and  father's  house  ;  not 
because  he  was  circumcised  and  observed  the  law  ;  not  because  he 
was  about  to  offer  up  in  sacrifice,  at  the  commandment  of  God,  his 
son  Isaac,  in  whom  he  had  the  promise  of  posterity ;  but  because 
he  believed.  (Gen.  xii.  1 ;  xvii.  24:  xxii.  1,  3.)  Wherefore  he  was 
not  justified  by  any  other  means  than  by  faith  alone.  If  ye,  then, 
will  be  justified  by  the  law,  much  more  ought  Abraham  your  father 
to  be  justified  by  the  law.  But  Abraham  could  not  otherwise  be 
justified,  nor  receive  forgiveness  of  sins  and  the  Holy  Ghost,  than 
by  faith  alone.  Since  this  is  true  by  the  testimony  of  the  Scripture, 
why  stand  ye  so  much  upon  circumcision  and  the  law,  contending 
that  ye  have  righteousness  and  salvation  thereby,  whereas  Abraham 
himself,  your  father,  your  fountain,  and  head-spring,  of  whom  ye  do 
so  much  glory,  was  justified  and  saved  without  these  by  faith  alone  ? 
What  can  be  said  against  this  argument  ? 

Paul  therefore  concludeth  with  this  sentence :  "  They  which 
are  of  faith,  are  the  children  of  Abraham  ;"  that  corporal  birth 
or  carnal  seed  maketh  not  the  children  of  Abraham  before  God. 
As  though  he  Would  say.  There  is  none  before  God  accounted  as 
the  child  of  this  Abraham  (who  is  the  servant  of  God,  whom  God 
hath  chosen  and  made  righteous  by  faith,)  through  carnal  gene- 
ration ;  but  such  children  must  be  given  him  before  God,  as  he 
was  a  father.  But  he  was  a  father  of  faith,  was  justified,  and 
pleased  God,  not  because  he  could  beget  children  after  the  flesh, 
not  because  he  had  circumcision  and  the  law,  but  because  he 
believed  in   God.     He,   therefore,  that  will  be  a  child  of  the  be- 


232  COMMENTARY   ON   GALATIANS» 

lieving  Abraham,  must  also  himself  believe,  or  else  he  fe  not  s 
child  of  the  elect,  the  beloved  and  the  justified  Abraham,  but 
only  of  the  begetting  Abraham,  wliich  is  nothing  else  but  a  man 
conceived,  born,  and  wrapt  in  sin,  without  the  forgiveness  of  sinsy 
without  faith,  without  the  Holy  Ghost,  as  another  man  is,  and  there- 
fore condemned.  Such  also  are  the  children  carnally  begotten  of 
him,  having  nothing  in  them  like  unto  their  father,  but  flesh  and 
blood,  sin  and  death  ;  therefore  these  are  also  damned.  This  glori- 
ous boasting,  then,  "  We  are  the  seed  of  Abraham."  (John  viii.  33, 
38,)  is  to  no  purpose, 

This  argument  Paul  setteth  out  plainly  in  the  ninth  to  the 
Romans  by  two  examples  of  the  Holy  Scripture.  The  first  is  of 
Ismael  and  Isaac,  which  were  both  the  seed  and  naSural  children  of 
Abraham,  and  yet,  notwithstanding,  Ismael  (which  was  begotten  of 
Abraham,  as  Isaac  was,  yea,  and  should  also  have  been  the  first  be- 
gotten, if  carnal  generation  had  had  any  prerogative^  or  could  have 
made  children  to  Abraham)  is  shut  out ;  and  yet  the  Scripture  saith, 
♦'  In  Isaac  shall  thy  seed  be  called."  The  second  is  of  Esau  and 
Jacob,  who  when  they  were  yet  in  their  mother's  womb,  and  had 
done  neither  good  nor  evil,  it  was  said,  "  The  elder  shall  serve  the 
younger.  I  have  loved  Jacob,  and  Esau  have  I  hated."  Therefore 
it  is  plain,  that  they  which  are  of  faith,  are  the  children  of  Abraham, 

But  some  here  will  object  (as  the  Jews  do,  and  certain  cavilling 
spirits  at  this  day,)  saying,  that  this  word  faith  in  the  Hebrew 
signified  truth,  and  therefore  we  do  not  rightly  apply  it :  and 
moreover,  that  this  place,  out  of  Gen.  xv.  5,  speaketh  of  a  cor- 
poral thing,  namely,  of  the  promise  of  posterity,  and  therefore  is 
not  well  apphed  of  Paul  to  faith  in  Christ,  but  ought  simply  to 
be  understood  of  the  faith  of  Abraham,  whereby  he  believed 
according  to  the  promise  of  God,  that  he  should  have  seed,  and 
hereby  they  would  prove  that  the  argirments  and  allegations  of 
Paul  do  conclude  nothing.  In  like  manner  they  may  cavil  also, 
that  the  place  which  Paul  a  little  after  allegeth  out  of  Heb.  ii.  4, 
speaketh  of  faith  as  touching  the  full  accomplisliing  of  the  whole 
vision,  and  not  of  faith  only  in  Christ,  for  the  which  Paul  allegeth 
it.  Likewise  they  may  wrest  all  the  eleventh  chapter  to  the  He- 
brews, which  speaketh  of  faith  and  the  examples  of  faith.  By  these 
lhir)gs  such  vain-glorious  and  arrogant  spirits  do  hunt  for  praise, 
and  seek  to  be  counted  wise  and  learned,  where  they  least  of  all  de- 
serve it.  But  because  of  the  simple  and  ignorant,  we  Avill  briefly 
answer  to  their  cavillations. 

To  the  first  I  answer  thus,  that  faith  is  nothing  else,  but  the 


COMMENTARY   ON   GALATIANS.  233 

truth  of  the  heart ;  that  is  to  say,  a  true  and  a  right  opinion  of 
the  heart  as  touching  God.  Now,  faith  only  thinketh  and  judgeth 
rightly  of  God,  and  not  reason.  And  then  doth  a  man  think 
rightly  of  God,  when  he  believeth  his  word.  But  when  he  will 
measure  God  without  the  word,  and  believe  him  according  to  the 
wisdom  of  reason,  he  hath  no  right  opinion  of  God  in  his  heart, 
and  therefore  he  cannot  think  or  judge  of  him  as  he  should  do. 
As  for  example,  when  a  monk  imagineth  that  his  cowl,  his  shaven 
crown,  and  his  vows,  do  please  God,  and  that  grace  and  ever- 
lasting life  is  given  unto  him  for  the  same,  he  hath  no  true  opinion 
of  God,  but  false,  and  full  of  impiety.  Truth  therefore  is  faith 
itself,  which  judgeth  rightly  of  God,  namely,  that  God  regardeth 
not  our  works  and  righteousness,  because  we  are  unclean  ;  but 
that  he  will  have  mercy  upon  us,  look  upon  us,  accept  us,  justify 
us,  and  save  us,  if  we  believe  in  his  Son,  whom  he  hath  sent  to 
be  a  sacrifice  for  the  sins  of  the  whole  world.  (1  John  ii.  2.) 
This  is  a  true  opinion  of  God,  and  in  very  deed  nothing  else  but 
faith  itself  I  cannot  comprehend,  nor  be  fuUy  assured  by  reason, 
that  I  am  received  into  God's  favour  for  Christ's  sake ;  but  I 
hear  this  to  be  pronounced  by  the  Gospel,  and  I  lay  hold  upon  it  by 
faith. 

To  the  second  cavillation  I  answer,  that  Paul  doth  rightly 
allege  the  place  out  of  the  fifteenth  of  Genesis,  applying  it  to 
faith  in  Christ.  For  with  faith  always  must  be  joined  a  certain 
assurance  of  God's  mercy.  Now  this  assurance  comprehendeth 
a  faithful  trust  of  remission  of  sins  for  Christ's  sake.  For  it  was 
impossible  that  thy  conscience  should  look  for  any  thing  at  God's 
hand,  except  first  it  be  assured,  that  God  is  merciful  unto  thee 
for  Christ's  sake.  Therefore  all  the  promises  are  to  be  referred 
to  that  first  promise  concerning  Christ,  "  The  seed  of  the  woman 
shall  bruise  the  serpent's  head.''  (Gen.  iii.  15.)  So  did  all  the 
prophets  both  understand  it  and  teach  it.  By  this  we  may  see  that 
the  faith  of  our  fathers  in  the  Old  Testament,  and  ours  now  in  the 
New,  is  all  one,  although  they  differ  as  touching  their  outward 
objects.  Which  thing  Peter  witnesseth  in  the  Acts,  when  he 
saith,  "  which  neither  we  nor  our  fathers  were  able  to  bear :  but 
we  believe  through  the  grace  of  our  Lord  Jesus  Christ  to  be 
saved,  even  as  they  did."  (Acts  v.  10,  11.)  And  Paul  saith 
"  Our  fathers  did  all  drink  of  that  spiritual  rock  that  followed 
them,  which  rock  was  Christ."  (1  Cor.  x.  4.)  And  Chri  t  him- 
self saith,  "  Abraham  rejoiced  to  see  my  day,  and  he  saw  it,  and 
•  was  glad."     (John  viii.   56.)     Notwithstanding    the  faith  of  the 

30 


234  COMMENTARY    ON    GALATIANS. 

fathers  was  grounded  on  Christ  which  was  to  come,  as  ours  is  on 
Christ  which  is  now  come.  Abraham  in  his  time  was  justified  by 
faith  in  Cluist  to  come  ;  but  if  he  hved  at  this  day,  he  would  be  jus- 
tified by  faith  in  Christ  now  revealed  and  present ;  lilce  as  I  have 
said  before  of  Cornelius,  who  at  the  first  believed  in  Christ  to  come, 
but  being  instructed  by  Peter,  he  believed  that  Christ  was  already 
come.  (Acts  x.  1,  3.)  Therefore  the  diversity  of  times  never 
changeth  faith,  nor  the  Holy  Ghost,  nor  the  gifts  thereof.  For  there 
hath  been,  is,  and  ever  shall  be,  one  mind,  one  judgment  and  un- 
derstanding, concerning  Christ,  as  well  in  the  ancient  fathers,  as  in 
the  faithful  which  are  at  this  day,  and  shall  come  hereafter.  So  we 
have  as  well  Christ  to  come,  and  beheve  in  him,  as  the  fathers  in 
the  Old  Testament  had.  For  we  look  for  him  to  come  again  in  the 
last  day  with  glory,  to  judge  both  the  quick  and  the  dead,  whom 
now  we  believe  to  be  come  already  for  our  salvation.  Therefore 
this  allegation  of  Paul  oflfendeth  none  but  those  blind  and  ignorant 
cavillers. 

Paul  therefore,  as  I  have  said,  rightly  allegeth  that  place  out 
of  Genesis,  of  faith  in  Christ,  whe  he  speaketh  of  the  faith  of 
Abraham.  For  all  the  promises  past,  were  contained  in  Christ 
to  come.  Therefore  as  well  Abraham  and  the  other  fathers,  as 
also  we,  are  made  righteous  by  faith  in  Christ ;  they  by  faith  in 
him  then  to  come,  we  by  faith  in  hiiji  now  present.  For  we 
intreat  now  of  the  nature  and  manner  of  justification,  which  is 
all  one  both  in  them  and  in  us,  whether  it  be  in  Christ  to  be 
revealed,  or  in  Christ  now  revealed  and  present.  It  is  enough, 
therefore,  that  Paul  showeth  that  the  law  justifieth  not,  but 
only  faith,  whether  it  be  in  Christ  to  come,  or  in  Christ  already 
come. 

At  this  day  also  Christ  to  some  is  present,  to  other  some  he  is  to 
come.  To  all  believers  he  is  present ;  to  the  unbelievers  he  is 
not  yet  come,  neither  doth  he  profit  them  any  thing  at  all ;  but  if 
they  hear  the  Gospel,  and  believe  that  he  is  present  unto  them,  he 
justifieth  and  saveth  them. 

Verse  7.     Ye  know  therefore  that  they  which  are  of  faith,  the 
same  are  the  children  of  Abraham. 

As  if  he  would  say.  Ye  know  by  this  example  of  Abraham,  and  by 
the  plain  testimony  of  the  Scripture,  that  they  are  the  children  of 
Abraham  which  are  of  faith,  whether  they  be  Jews  or  Gentiles, 
without  any  respect  either  unto  the  law,  or  unto  works,  or  to  the 
carnal  generation  of  the  fathers.     For  not  by  the  law,  but  by  the. 


COBIMENTARY    ON    GALATIANS.  235 

righteousness  of  faith,  the  promise  was  made  to  Abraham,  that  he 
should  be  heir  of  the  world  ;  that  is  to  say,  that  in  his  seed  all  the 
nations  of  the  earth  should  be  blessed,  and  that  he  should  be  called 
the  father  of  nations.  And  lest  the  Jews  should  falsely  interpret 
this  word  nations,  applying  it  unto  themselves  alone,  the  Scripture 
preventeth  this,  and  saith  not  only  "  a  father  of  nations  :"  but,  "  a 
father  of  many  nations  have  I  made  thee."  (Gen.  xvii.  4  ;  Rom. 
iv.  17.)  Therefore  Abraham  is  not  only  the  father  of  the  Jews,  but 
also  of  the  Gentiles.  • 

Hereby  we  may  plainly  see  that  the  children  of  Abraham  are 
not  the  children  of  the  flesh,  but  the  children  of  faith,  as  Paul 
(Rom.  iv.)  declareth,  "  who  is  the  father  of  us  all"  (as  it  is 
written  :  "  I  have  made  thee  a  father  of  many  nations,)  even 
before  God  whom  he  did  believe :"  so  that  Paul  maketli  two 
Abrahams,  a  begetting  and  a  believing  Abraham.  Abraham 
hath  children,  and  is  a  father  of  many  nations.  Where  ?  Be- 
fore God,  where  he  believeth  ;  not  before  the  world  where  he  be- 
getteth. 

For  in  the  world  he  is  a  child  of  Adam,  and  a  sinner,  or,  which 
is  more,  he  is  a  worker  of  righteousness  of  the  law,  hving  after  the 
rule  of  reason,  that  is,  after  the  manner  of  men  ;  but  this  pertaineth 
nothing  to  the  believing  Abraham. 

This  example,  therefore,  of  Abraham,  w^rappeth  in  it  the  Holy 
Scripture  itself,  which  saith,  that  we  are  counted  righteous  by  faith. 
Wherefore  this  is  a  strong  and  a  mighty  argument  two  manner  of 
ways,  both  by  the  example  of  Abraham,  and  also  by  the  authority 
of  Scripture. 

Verse  8.     For  the  Scripture  forseeing  that  God  would  justify 
the  Gentiles  through  faith. 

These  things  pertain  to  the  former  argument.  As  if  he  should 
say.  Ye  Jews  do  glory  in  the  law  above  measure  ;  ye  highly  com- 
mend Moses  because  God  spake  unto  him  in  the  bush,  (fcc.  As 
the  Jews  do  proudly  brag  against  us  (as  I  have  myself  at  sundry 
times  heard,)  saying,  Ye  Christians  have  apostles,  ye  have  a 
Pope,  and  ye  have  bishops  ;  but  we  Jews  have  patriarchs,  pro- 
phets, yea,  we  have  God  himself,  who  spake  unto  us  in  the  bush, 
in  Sinai,  where  he  gave  unto  us  the  law,  and  in  the  temple,  (fcc. 
Such  a  glory  and  such  an  excellent  testimony  allege  ye  for  your- 
selves against  us,  if  ye  can.  To  this  answereth  Paul,  the  Apostle, 
of  the  Gentiles  :  This  your  proud  bragging  and  boasting  is  to  no 
purpose ;   for  the  Scripture  prevented  it,  and  foresaw  long  before 


236  COMMENTARY   ON    GALATIANS. 

the  law,  that  the  Gentiles  should  not  be  justified  by  the  law  but  by 
the  blessing  of  Abraham's  seed,  which  was  promised  unto  him  (as 
Paul  sailh  afterwards)  four  hundred  and  thirty  years  before  the  law 
was  given.  Now,  the  law  being  given  so  many  years  after,  could 
not  hinder  or  abolish  this  promise  of  the  blessing  made  unto  Abra- 
ham, but  it  hath  continued  firm,  and  shall  contmue  for  ever.  What 
can  the  Jews  answer  to  this  ? 

This  argument,  grounded  upon  the  certainty  of  time,  is  very 
strong.  The  premise  of  blessing  is  given  unto  Abraham  four 
hundred  and  thirty  years  before  the  people  of  Israel  received  the 
law.  For  it  is  said  to  Abraham,  Because  thou  hast  believed  God 
and  hast  given  glory  unto  him,  therefore  thou  shalt  be  "  a  father 
of  many  nations."  (Gen.  xvii.  5.)  There  Abraham  by  the  pro- 
mise of  God  is  appointed  a  father  of  many  nations ;  and  the 
inheritance  of  the  world  for  his  posterity  and  issue  after  bim,  is 
given  unto  him  before  the  law  was  published.  Why  do  ye  then 
brag,  O  ye  Galatians,  that  ye  obtain  forgiveness  of  sins,  and  are 
become  children,  and  do  receive  the  inheritance  through  the  law, 
which  followed  a  long  time,  that  is  to  say,  four  hundred  and  thirty 
years  after  the  promise  ? 

Thus  the  false  apostles  did  advance  the  law  and  the  glory 
thereof.  But  the  promise  made  unto  Abraham  four  hundred 
and  thirty  years  before  the  law  was  given,  they  neglected  and 
despised,  and  would  in  no  wise  know  that  Aljraham  (of  whom 
they  gloried,  notwithstanding,  as  the  faither  of  their  whole  nation,) 
being  yet  uncircumcised,  and  living  so  many  ages  before  the  law, 
was  made  righteous  by  no  other  means  than  by  faith  alone,  as  the 
Scripture  most  plainly  witnesseth  :  "  Abraham  believed  God,  and 
it  was  counted  to  him  for  righteousness."  (Gen.  xv.  6.)  After- 
wards, when  he  was  now  accounted  righteous  because  of  hia 
faith,  the  Scripture  maketh  mention  of  circumcision  in  the 
seventeenth  of  Genesis,  where  it  saith,  "  This  is  my  Covenant, 
which  ye  shall  keep  between  me  and  you."  (Gen.  xvii.  10.)  With 
this  argument  Paul  mightily  convinceth  the  false  apostles,  and 
showeth  plainly  that  Abraham  was  justified  by  faith  only,  both 
without  and  before  circumcision,  and  also  four  hundred  and  thirty 
years  before  the  law.  This  self-same  argument  he  handleth  in 
the  fourth  chapter  to  the  Romans  ;  to  wit,  that  righteousness  was 
imputed  to  Abraham  before  circumcision,  and  that  he  was  righteous 
being  yet  uncircumcised  ;  much  more  that  he  was  righteous  before 
the  law. 

Therefore,  saith  Paul,  the  Scripture  did  well  provide  against 


COMMENTARY   ON   GALATIANS.  237 

this  your  glorious  bragging  of  the  righteousness  of  the  law  and 
works.  When  ?  Before  circumcision  and  before  the  law.  For  the 
law  was  given  four  hundred  and  thirty  years  after  the  promise, 
whereas  Abraham  was  not  only  justified  without  the  law  and  before 
the  law,  but  was  also  dead  and  buried ;  and  his  righteousness  with- 
out the  law  did  not  only  flourish  until  the  law,  but  also  shall  flour- 
ish even  to  the  end  of  the  world.  If  then  the  father  of  the  whole 
Jewish  nation  was  made  righteous  without  the  law  and  before  the 
law,  much  more  are  the  children  made  righteous  by  the  same  means 
that  their  father  was.  Therefore  righteousness  cometh  by  faith  only, 
and  not  by  the  law. 

Verse  8.     Preached  the  Gospel  before  unto  Abraham,  saying^ 
In  thee  shall  all  the  Gentiles  be  blessed. 

The  Jews  do  not  only  lightly  pass  over,  but  also  do  deride,  and 
with  their  wicked  glosses  do  corrupt,  these  excellent  and  notable 
sentences :  "  Abraham  believed  God,"  (fee.  "  I  have  appointed 
thee  a  father,"  (fee.  and  such-hke,  which  highly  commend  faith, 
and  contain  promises  of  spiritual  things.  For  they  are  blind  and 
hard-hearted,  and  therefore  they  see  not  that  these  places  do 
intreat  of  faith  towards  God,  and  of  righteousness  before  God. 
With  like  malice  also  they  handle  this  notable  place  of  the 
spiritual  blessing :  "  In  thee  aU  the  nations  of  the  earth  shall  be 
blessed."  (Gen.  xxii.  3 ;  Acts  iii.  25.)  For,  say  they,  to  bless 
signifieth  nothing  else  but  to  praise,  to  pray  for  prosperity,  and  to 
be  glorious  in  the  sight  of  the  world.  After  this  manner,  the  Jew, 
say  they,  which  is  born  of  the  seed  of  Abraham,  is  blessed ;  and 
the  proselyte  or  stranger  which  worshippeth  the  God  of  the  Jews, 
and  joineth  himself  unto  them,  is  also  blessed.  Therefore  they 
think  that  blessing  is  nothing  else  but  praise  and  glory  in  this 
world ;  in  that  a  man  may  glory  and  vaunt,  that  he  is  of  the  stock 
and  family  of  Abraham.  But  this  is  to  corrupt  and  pervert  the 
sentences  of  the  Scriptures,  and  not  to  expound  them.  By  these 
words,  Abraham  believed,  Paul  defineth,  and  setteth  before  our 
eyes,  a  spiritual  Abraham,  faithful,  righteous,  and  having  the 
promise  of  God  ;  an  Abraham,  I  say,  which  is  not  in  error,  and  in 
the  old  flesh  ;  which  is  not  born  of  Adam,  but  of  the  Holy  Ghost. 
And  of  this  Abraham  renewed  by  faith  and  regenerate  by  the 
Holy  Ghost  speaketh  the  Scripture,  and  pronounceth  of  him,  that 
he  should  be  a  father  of  many  nations :  also,  that  all  the  Gentiles 
should  be  given  unto  him  for  an  inheritance,  when  it  saith,  "  In 
thee  shall  all  the  nations  of  the  earth  be  blessed."     This  Paul 


238  COMMENTARY   ON    GALATIANS. 

vehemently  urgeth  by  the  authority  of  the  Scripture,  which  saith, 
"Abraham  bcUeved  God,"  (fee.  (Gen.  xv.) 

The  Scripture  then  attributeth  no  righteousness  to  Abraham, 
but  in  that  he  beheveth ;  and  it  speaketh  of  such  an  Abraham,  as 
he  is  accounted  before  God.  Such  sentences  therefore  of  the 
Scripture  do  set  forth  unto  us  a  new  Abraham,  which  is  separate 
from  the  carnal  marriage  and  bed,  and  from  the  carnal  generation, 
and  make  him  such  a  one  as  he  is  before  God ;  that  is  to  say, 
believing  and  justified  through  faith ;  to  whom  now  God  maketh 
this  promise  because  of  his  faith:  "Thou  shalt  be  a  father  of 
many  nations."  Again,  "  In  thee  shall  all  the  nations  of  the 
earth  be  blessed."  And  this  is  the  meaning  of  Paul,  where  he 
showeth  how  the  Scripture  preventeth  the  vain  presumption  and 
proud  brags  of  the  Jews  as  touching  the  law.  For  the  inheritance 
of  the  Gentiles  was  given  imto  Abraham,  not  by  the  law  and 
circumcision,  but  long  before  the  same,  by  the  only  righteousness  of 
faith. 

Therefore,  whereas  the  Jews  will  be  counted  and  called  blessed, 
because  they  are  the  children  and  the  seed  of  Abraham,  it  is  no- 
thing else  but  a  vain-glorious  brag.  It  is,  no  doubt,  a  great  preroga- 
tive and  glory  before  the  world,  to  be  born  of  Abraham's  seed,  as 
Paul  showeth,  Rom.  ix.,  but  not  so  before  God.  Wherefore  the  Jews 
do  wickedly  pervert  this  place  concerning  the  blessing,  in  applying 
it  only  to  a  carnal  blessing,  and  do  great  injury  to  the  Scripture, 
which  speaketh  most  manifestly  of  the  spiritual  blessing  before  God, 
and  neither  can  nor  ought  otherwise  to  be  understood.  This  is  then 
the  true  meaning  of  this  place;  "In  thee  shall  be  blessed."  "In 
which  thee?  In  thee  Abraham  believing,  or  in  thy  faith,  or  in 
Christ  (thy  seed)  to  come,  in  whom  thou  believest,  "  all  the  nations 
of  the  earth  (I  say)  shall  be  blessed ;"  that  is,  all  the  nations  shall 
be  thy  blessed  children,  even  like  as  thou  art  blessed  ;  as  it  is  writ- 
ten, "  So  shall  thy  seed  be."  (Gen.  xv.  5.) 

Hereof  it  foUoweth  that  the  blessing  and  faith  of  Abraham  is 
the  same  that  ours  is  ;  that  Abraham's  Christ  is  our  Christ ;  that 
Christ  died  as  well  for  the  sins  of  Abraham,  as  for  us.  Abraham 
which  saw  my  day  and  rejoiced.  (John  viii.)  Therefore  all  found 
one  and  the  same  thing.  We  may  not  suffer  this  word  blessing 
to  be  corrupted.  The  Jews  look  but  through  a  veil  into  the 
Scripture,  and  therefore  they  understand  not  what  or  whereof  the 
promise  is  which  was  made  to  the  fathers  ;  which  we  notwith- 
standing ought  to  consider  above  all  things ;  so  shall  we  see  that 
God  speaketh  to  Abraham  the  patriarch  not  of  the  law  nor  of 


COMMENTARY   ON    GALATIANS.  239 

things  to  be  done,  but  of  things  to  be  believed ;  that  is  to  say,  that 
God  speaketh  unto  him  of  promises,  which  are  apprehended  by  faith. 
Now,  what  doth  Abraham?  He  beUeveth  those  promises.  And 
what  doth  God  to  that  believing  Abraham?  He  imputeth  faith 
unto  him  for  righteousness  ;  and  addeth  further  many  more  pro- 
mises :  as,  "  I  am  thy  defender.  In  thee  shall  all  nations  be  blessed. 
Thou  shalt  be  a  father  to  many  nations.  So  shall  thy  seed  be." 
(Gen.  XV.  1 ;  xii.  3  ;  xv.  5.)  These  are  invincible  arguments, 
against  the  which  nothing  can  be  said,  if  the  places  of  the  Holy 
Scripture  be  thoroughly  considered. 

Verse  9.     So  then  they  which  are  of  faith  arc   Messed  with 
faithful  Abraham. 

All  the  weight  and  force  hereof  lieth  in  these  words :  "  With 
faithful  Abraham."  For  he  putteth  a  plain  difference  between  Abra- 
ham and  Abraham ;  of  one  and  the  self-same  person  making  two. 
As  if  he  said.  There  is  a  working,  and  there  is  a  believing  Abraham. 
With  the  working  Abraham  we  have  nothing  to  do :  for  if  he  be 
justified  by  works,  he  hath  to  rejoice,  but  not  with  God.  Let  the 
Jews  glory  as  much  as  they  will  of  that  begetting  Abraham,  which 
is  a  worker,  is  circumcised,  and  keepeth  the  law ;  but  we  glory  of 
the  faithful  Abraham,  of  whom  the  Scripture  saith  that  he  received 
the  blessing  of  righteousness  through  his  faith,  not  only  for  himself, 
but  also  for  all  those  which  believe  as  he  did :  and  so  the  world  was 
promised  to  Abraham  because  he  believed.  Therefore  all  the  world 
is  blessed  ;  that  is  to  say,  receiveth  imputation  of  righteousness,  if  it 
believe  as  Abraham  did. 

Wherefore  the  blessing  is  nothing  else  but  the  promise  of  the 
Gospel.  And  that  all  nations  are  blessed,  is  as  much  as  to  say, 
that  all  nations  shall  hear  the  blessing  ;  that  is,  the  promise  of  God 
shall  be  preached  and  published  by  the  Gospel  among  all  nations. 
And  out  of  this  place  the  prophets  have  drawn  many  prophecies 
by  spiritual  understanding ;  as,  "  Ask  of  me,  and  I  will  give  thee 
the  heathen  for  thine  inheritance,  and  the  ends  of  the  earth  for 
thy  possession."  (Psal.  ii.)  And  again,  "  Their  voice  hath  gone 
through  all  the  earth."  (Psal.  xix.)  Briefly,  all  the  prophecies 
of  the  kingdom  of  Christ,  and  of  the  publishing  the  Gospel 
throughout  all  the  world  have  sprung  out  of  this  place ;  "  In 
thee  shall  all  the  nations  of  the  earth  be  blessed."  Wherefore,  to 
say  that  the  nations  are  blessed,  is  nothing  else  but  that  righteous- 
ness is  freely  given  unto  them  ;  or  that  they  are  counted  righteous 


240  COMMENTARY    ON    GALATIANS. 

before  God,  not  by  the  law,  but  by  the  hearing  of  faith  ;  for  Abra- 
ham was  not  justified  by  any  other  means  than  by  hearing  the  word 
of  promise,  of  blessing,  and  of  grace.  Therefore  hke  as  Abraham 
obtained  imputation  of  righteousness  by  the  hearing  of  faith,  even 
so  did  all  the  Gentiles  obtain,  and  yet  do  obtain  the  same.  For  the 
same  word  that  was  first  declared  unto  Abraham,  was  also  afterward 
published  to  all  the  Gentiles. 

Hereby  then  we  see  that  to  bless  signifieth  nothing  else,  but 
(as  I  said  before)  to  preach  and  teach  the  word  of  the  Gospel ; 
to  confess  Christ,  and  to  spread  abroad  the  knowledge  of  him 
among  all  the  Gentiles.  And  this  is  the  priestly  office  and 
continual  sacrifice  of  the  Church  in  the  New  Testament,  which 
distributeth  this  blessing  by  preaching  and  by  ministering  of  the 
sacraments,  by  comforting  the  broken-hearted,  by  distributing 
the  word  of  grace  which  Abraham  had,  and  which  was  also  his 
blessing  ;  which,  when  he  believed,  he  received  the  blessing.  So 
we  also  believing  the  same,  are  blessed.  And  this  blessing  is  a 
great  glory,  not  before  the  world,  but  before  God.  For  we  have 
heard  that  our  sins  are  forgiven  us,  and  that  we  are  accepted  of 
God  ;  that  God  is  our  father,  and  that  we  are  his  children  ;  with 
whom  he  will  not  be  angry,  but  will  deliver  us  from  sin,  from 
death,  and  all  evils,  and  will  give  unto  us  righteousness,  life,  and 
eternal  salvation.  Of  this  blessing  (as  I  have  said)  do  the 
prophets  preach  in  every  place,  who  did  not  so  coldly  consider 
those  promises  made  unto  the  fathers  as  the  wicked  Jews  did, 
and  as  the  Popish  schoolmen  and  sectaries  do  at  this  day ;  but  did 
read  them,  and  weigh  them  with  their  diligence,  and  also  drew 
out  of  these  promises  whatsoever  they  prophesied  concerning  Christ 
or  his  kingdom.  So  the  prophecy  of  Hosea — "  I  will  redeem  them 
from  the  power  of  the  grave  ;  I  will  deliver  them  from  death :  O 
death,  I  will  be  thy  death  :  O  grave,  I  will  be  thy  destruction." 
(Hos.  xiii.  14,)  and  such-like  places  of  the  other  prophets,  did  all 
spring  out  of  these  promises,  in  the  which  God  promised  to  the 
fathers,  the  bruising  of  the  serpent's  head,  and  the  blessing  of  all 
nations.    (Gen.  iii.  2.5.) 

Moreover,  if  the  nations  be  blessed,  that  is  to  say,  if  they  be 
accounted  righteous  before  God,  it  foUoweth  that  they  are  free 
from  sin  and  death,  and  are  made  partakers  of  righteousness, 
salvation,  and  everlasting  life,  not  for  their  works,  but  for  their 
faith  in  Christ.  Wherefore  that  place  of  Gen.  xii.  9,  "  In  thee  shall 
all  the  nations  be  blessed,"  speaketh  not  of  the  blessings  of  tjie 
mouth,  but  of  such  a  blessing  as  belongeth  to  the  imputation  of 


COMMENTARY   ON    GALATIANS.  241 

righteousness,  which  is  available  before  God,  and  redeemeth  from 
the  curse  of  sin,  and  from  all  those  evils  that  do  accompany  sin. 
Now  the  blessing  is  received  only  by  faith.  For  the  text  saith 
plainly,  "  Abraham  believed,  and  it  was  accounted  unto  him  for 
righteousness."  Wherefore  it  is  a  mere  spiritual  blessing ;  and 
there  is  no  blessing  indeed  but  this ;  which,  although  it  be 
accursed  in  the  world  (as  indeed  it  is,)  yet  it  is  available  before 
<jiod.  This  place  therefore  is  of  great  force,  that  they  which  are 
of  faith,  are  become  partakers  of  this  promise  of  the  blessing 
jiiade  unto  the  believing  Abraham,  And  by  this  means  Paul 
preventeth  the  cavillation  of  the  Jews,  which  brag  of  a  begetting 
and  a  working  Abraham,  and  just  before  men,  and  not  of  a  believ- 
ing Abraham. 

Now,  like  as  the  Jews  do  glory  only  of  a  working  Abraham, 
«ven  so  the  Pope  setteth  out  only  a  working  Christ,  or  rather  an 
example  of  Christ  "  He  that  will  hve  godly,"  saith  he,  "  must 
walk  as  Christ  hath  Avalked,"  according  to  his  own  saying  in  John 
xiii.  12,  "I  have  given  you  an  example,  that  you  should  do  even 
as  1  have  done  to  you."  We  deny  not  but  that  the  faithful  ought 
to  follow  the  example  of  Christ,  and  to  work  well ;  but  we  say 
that  they  are  not  justified  thereby  before  God.  And  Paul  doth 
not  here  reason  what  we  ought  to  do,  but  by  what  means  we  are 
made  righteous.  In  this  matter  we  must  set  nothing  before  our 
•eyes,  but  Jesus  Christ  dying  for  our  sins,  and  rising  again  for 
our  righteousness  ]  and  him  must  we  apprehend,  by  faith,  as  a 
gift,  not  as  an  example.  This,  reason  understandeth  not ;  and 
therefore  as  the  Jews  follow  a  working,  and  not  a  believing 
Abraham,  even  so  the  Papists,  and  all  that  seek  righteousness  by 
works,  do,  bshold  and  apprehend,  not  a  justifying,  but  a  working 
Christ ;  and  by  this  means  they  swerve  from  Christ,  from  righ- 
teousness, and  salvation.  And  hke  as  the  Jevt^s,  which  were  saved, 
ought  to  follow  the  believing  Abraham  ;  so  we  also,  if  we  will  be 
deliveied  from  our  sins  and  be  saved,  must  take  hold  of  the  justify- 
ing and  saving  Christ,  whom  Abraham  himself  also,  by  faith,  did. 
apprehend,  and  through  him  was  blessed. 

It  was  indeed  a  great  glory  that  Abraham  received  circum- 
cision at  the  commandment  of  God  ;  that  he  was  endued  with 
excellent  virtues  ;  that  he  obeyed  God  in  all  things  ;  as  it  is  also 
a  great  praise  and  felicity  to  follow  the  example  of  Christ  working, 
to  love  thy  neiglibour,  to  do  good  to  them  that  hurt  thee,  to  pray 
for  thine  enemies,  patiently  to  bear  the  ingratitude  of  those 
which   render  evil   for   good ;    but  all   this    availeth    nothing    to 

31 


242  COMMENTARY   ON    QALATIANS. 

righteousness  before  God.  The  excellent  deeds  and  virtues  of 
Abraham  were  not  the  cause  that  he  was  counted  righteous  before 
God  ;  so  hkewise  the  imitation  and  following  of  the  example  of 
Christ  doth  not  make  us  righteous  before  God.  For,  to  make  us 
righteous  before  God,  there  is  far  more  excellent  price  required, 
which  is  neither  the  righteousness  of  man,  nor  yet  of  the  law. 
Here  we  must  have  Christ  to  bless  us  and  save  us,  like  as  Abraham 
had  him  for  his  blesser,  and  Saviour,  How  ?  Not  by  works, 
but  by  faith.  Wherefore,  as  there  is  great  difference  between 
the  believing  and  the  working  Abraham ;  so  there  is  great  differ- 
ence between  Christ  blessing  and  redeeming,  and  Christ  working 
and  giving  example.  Now  Paul  speaketh  here  of  Christ  redeeming 
and  Abraham  believing  :  and  not  of  Christ  giving  example,  or  of 
Abraham  working.  Therefore  he  addeth  purposely,  and  that  with 
great  vehemency,  "  They  which  are  of  the  faith,  are  blessed  with 
faithful  Abraham." 

Wherefore  we  must  separate  the  believing  and  the  working 
Abraham  as  far  asunder  as  there  is  distance  between  heaven  and 
earth.  A  man  beheving  in  Christ,  is  altogether  a  divine  person, 
the  child  of  God,  the  inheritor  of  the  v*^orld,  a  conqueror  of  sin, 
death,  the  world,  and  the  devil :  therefore  he  cannot  be  praised 
and  magnified  enough.  Let  us  not  suffer  this  faithful  Abraham  to 
lie  hid  in  his  grace,  as  he  is  hid  from  the  Jews ;  but  let  us  highly  ex- 
tol and  magnify  him ;  and  let  us  fill  both  heaven  and  earth  w^ith  his 
name  ;  so  that,  in  respect  of  this  faithful  Abraham,  we  see  nothing 
at  all  in  the  working  Abraham.  For  when  we  speak  of  this  faith- 
ful Abraham,  we  are  in  heaven.  But  afterwards,  doing  those  things 
which  the  working  Abraham  did,  which  were  carnal  and  earthly, 
and  not  divine  and  heavenly,  (but  inasmuch  as  they  w^ere  given 
unto  him  of  God,)  we  are  among  men  in  earth.  The  believing 
Abraham  therefore  fiUeth  both  heaven  and  earth.  So  every  Chris- 
tian, through  his  faith,  filleth  heaven  and  earth  ;  so  that  besides  it 
he  ought  to  behold  nothing. 

Now,  by  these  words,  "shall  be  blessed,"  Paul  gathereth  an 
argument  of  the  contrary  :  for  the  Scripture  is  full  of  oppositions, 
as  when  two  contraries  are  compared  together.  And  it  is  a  point 
of  cunning  to  mark  well  these  oppositions  in  the  Scriptures,  and 
by  them  to  expound  the  sentences  thereof.  As  here  this  word 
"blessing"  importeth  also  the  contrary;  that  is  to  say,  "male- 
diction." For  when  the  Scripture  saith,  that  all  nations  which 
are  of  faith  are  blessed  with  faithful  Abraham,  it  followeth  neces- 
sarily that  all,  as  well  Jews  as  Gentiles,  are  accursed  without 


COMMENTARY    ON    GALATIANS.  243 

faith,  or  without  the  faithful  Abraham.  "  For  the  promise  of 
blessing  was  given  to  Abraham,  that  in  him  all  nations  should  be 
blessed.  There  is  no  blessing  then  to  be  looked  for,  but  only  in 
the  promise  made  unto  Abraham,  now  published  by  the  Gospel 
throughout  the  whole  world.  Therefore,  whatsoever  is  without 
that  blessing  is  accursed.  And  this  Paul  showeth  plainly  when 
he  saith  : 

Verse  10.     For  as  many  as  are  of  the  works  of  the  law,  are 

accursed. 

Here  you  see  that  the  curse  is  as  it  were  a  flood,  swallowing  up  what- 
soever is  without  Abraham ;  that  is  to  say,  without  faith,  and  the 
promise  of  the  blessing  of  Abraham.  Now  if  the  law  itself,  given 
by  Moses  at  the  commandment  of  God,  maketh  them  subject  to  the 
curse  which  are  under  it,  much  more  shall  the  laws  and  traditions 
so  do,  which  are  devised  by  man.  He  therefore  that  will  avoid  the 
curse,  must  lay  hold  upon  the  promise  of  blessing,  or  upon  the 
faith  of  Abraham,  or  else  he  shall  remain  under  the  curse.  Upon 
this  place,  therefore,  "  shall  be  blessed  in  thee,"  it  followeth  that  all 
nations,  whether  they  were  before  Abraham,  in  his  time,  or  after 
him,  are  accursed,  and  shall  abide  under  the  curse  for  ever,  unless 
they  be  blessed  in  the  faith  of  Abiaham,  unto  whom  the  promise  of 
the  blessing  was  given  to  be  published  by  his  seed  throughout  the 
whole  world. 

To  know  these  things  it  is  very  necessary,  for  they  help  greatly 
to  comfort  troubled  and  afflicted  consciences:  and  moreover  they 
leach  us  to  separate  the  righteousness  of  faith  from  the  righ- 
teousness of  the  flesh,  or  civil  righteousness.  For  we  must  note 
that  Paul  is  here  in  hand,  not  with  a  matter  of  policy,  but  witJi  a 
divine  and  spiritual  matter,  lest  any  mad  brain  should  cavil,  and 
say  that  he  curseth  and  condemneth  poKtic  laws  and  magistrates- 
Here  also  the  sophisters  and  Popish  schoolmen  are  dumb,  and 
can  say  nothing.  Wherefore  the  readers  must  be  admonished, 
that  in  this  place  there  is  nothing  handled  as  touching  civil  laws, 
manners,  or  matters  pohtical,  (which  are  the  ordinances  of  God, 
and  good  things,  and  the  Scripture  elsewhere  approveth  and  com- 
mendeth  the  same,)  but  of  a  spiritual  righteousness,  by  the  which 
we  are  justified  before  God,  and  are  called  the  children  of  God 
in  the  kingdom  of  heaven.  To  be  brief,  there  is  nothing  handled 
here  concerning  the  bodily  life,  but  concerning  everlasting  hfe, 
where  no  blessing  is  to  be  hoped  for,  or  righteousness  to  be 
sought,  either  through  the  law,  or  traditions,  or  whatsoever  can  be 


244  COMMENTARY   ON   GALATIANS. 

named  in  this  life,  besides  the  promise  of  Abraham's  blessing.  Let 
civil  laws  and  ordinances  abide  in  their  place  and  order  ;  Let  the 
magistrate  make  never  so  good  and  excellent  laws :  yet  notwith- 
standing they  deliver  no  man  from  the  curse  of  God's  law.  The 
kingdom  of  Babylon,  ordained  of  God,  and  by  him  committed  unto 
kings,  had  excellent  laws,  and  all  nations  were  commanded  to  obey 
them ;  notwithstanding,  the  obedience  of  the  laws  did  not  save  it 
from  the  curse  of  the  law  of  God.  In  like  manner  we  obey  the 
laws  of  princes  and  magistrates,  but  we  are  not  therefore  righteous 
before  God :  for  here  we  are  in  another  matter. 

It  is  not  without  cause  that  I  do  so  diligently  teach  and  repeat 
this  distinction ;  for  the  knowledge  thereof  is  very  necessary. 
Albeit  there  are  few  that  mark  it  or  understand  it  indeed.  Again, 
the  confounding  and  minghng  together  of  the  heavenly  and  civil 
righteousness,  is  very  easy.  In  the  civil  righteousness  we  must 
have  regard  to  laws  and  works  ;  but  in  the  spiritual,  divine,  and 
heavenly  righteousness,  we  must  utterly  reject  all  laws  and  works, 
and  set  the  only  promise  and  blessing  before  our  eyes,  which  layeth 
before  us  Christ  the  giver  of  this  blessing  and  grace,  and  our 
only  Saviour.  So  that  this  spiritual  righteousness,  secluding  the 
law  and  all  works,  looketh  only  unto  the  grace  and  blessing  which 
is  given  by  Christ,  as  it  was  promised  to  Abraham,  and  of  him 
believed. 

Hereby  we  may  plainly  see  that  this  argument  is  invincible.  For 
if  we  must  hope  to  receive  this  blessing  by  Christ  alone,  then  it 
must  needs  follow  of  the  contrary,  that  it  is  not  received  by  the  law. 
For  this  blessing  was  given  to  faithful  Abraham  before  the  law^  and 
without  the  law.  Now,  hke  as  Abraham  beheved  in  Christ  which 
was  to  come,  the  giver  of  the  blessing ;  so  and  by  the  same  faith 
we  believe  in  Christ  which  is  come  and  present,  and  so  are  we  now 
justified  by  faith  as  Abraham  was  then  justified  by  faith.  They 
therefore  which  are  under  the  law,  are  not  blessed,  but  remain  under 
the  curse. 

This  the  Pope  and  his  proud  prelates  do  not  believe,  nor  can 
believe,  neither  can  they  abide  this  doctrine.  Yet  must  we  not 
hold  our  peace  but  must  confess  the  truth,  and  say,  that  the 
Papacy  are  accursed  ;  yea^  aH  the  laws  and  civil  ordinances  of 
the  emperor  are  accursed ;  for  according  to  Paul,  whatsoever  is 
without  the  promise  and  faith  of  Abraham  is  accursed.  When 
our  adversaries  hear  this,  by  and  by  they  pervert  and  slander  our 
words,  as  though  we  taught  that  the  magistrates  should  not  be 
honoured,  but  that  we  raise  up  seditions   against  the  emperor : 


COMMENTARY    ON    GALATIANS.  245 

that  we  condemn  all  laws  ;  that  we  overthrow  and  destroy  com- 
monweals, &c.  But  they  do  us  great  wrong.  For  we  put  a 
difference  between  the  corporal  and  the  spiritual  blessing,  and 
we  say  that  the  emperor  is  blessed  with  a  corporal  blessing.  For 
to  have  a  kingdom,  laws,  and  civil  ordinances,  to  have  a  wife, 
children,  house,  and  lands,  is  a  blessing.  For  all  these  things  are 
the  good  creatures  and  gifts  of  God.  But  we  are  not  delivered  from 
the  everlasting  curse  by  this  corporal  blessing,  which  is  but  tempo- 
ral, and  must  have  an  end.  Therefore  we  condemn  not  laws,  nei- 
ther do  we  stir  up  sedition  against  the  emperor  ;  but  we  teach  that 
he  must  be  obeyed,  that  he  must  be  feared,  reverenced  and  hon- 
oured, but  yet  civilly.  But  when  we  speak  of  the  blessing  after  the 
manner  of  divines,  then  we  say  boldly  with  Paul,  "  that  all  things 
which  are  without  the  faith  and  promise  of  Abraaam,  are  accursed, 
and  abide  under  that  everlasting  curse  of  God."  For  there  we  must 
look  for  another  hfe  after  this,  and  another  blessing  after  this  corpo- 
ral blessing. 

To  conclude :  we  say,  that  all  corporal  things  are  the  good 
creatures  of  God.  Therefore  (as  I  have  said,)  to  have  wife, 
children,  goods,  to  have  politic  laws  and  ordinances,  are  the  good 
blessings  of  God  in  their  place  ;  that  is  to  say,  they  are  temporal 
blessings  belonging  to  this  hfe.  But  these  blessings  the  justicia- 
ries and  law- workers  of  all  ages,  as  the  Jews,  Papists,  Sectaiies, 
and  such-like,  do  confound  and  mingle  together.  For  they  put 
no  difference  between  corporal  and  spiritual  blessings.  Therefore 
they  say :  "  We  have  a  law,  and  this  law  is  good,  holy,  and 
righteous  ;  therefore  we  are  justified  through  it."  Who  denieth 
but  that  the  law  is  good,  holy,  and  righteous  ?  But  yet  it  is  also 
the  law  of  malediction,  of  sin,  of  wrath,  and  of  death.  Wherefore 
we  make  here  a  distinction  between  the  corporal  and  spiritual 
blessing,  and  say,  that  God  hath  a  double  blessing;  one  corporal 
for  this  life,  and  another  spiritual  for  the  everlasting  life.  There- 
fore, to  have  riches,  children,  and  such-hke,  we  say  it  is  a  blessing, 
but  in  his  degree ;  that  is  to  say,  in  this  life  present.  But  as 
touching  life  everlasting,  it  is  not  enough  to  have  corporal  bless- 
ings :  for  the  very  wicked  do  therein  abound  most  of  all.  It  is 
not  sufficient  that  we  have  civil  righteousness  or  the  righteousness 
of  the  law ;  for  therein  also  the  wicked  do  especially  flourish. 
These  things  God  distributeth  in  the  world  freely,  and  bestoweth 
them  both  upon  the  good  and  bad,  like  as  he  suffereth  the  sun 
to  rise  both  upon  the  good  and  the  evil,  and  sendeth  rain  upon 
the  righteous  and  unrighteous ;  for  he  is  hberal  unto  all ;  and  to 


246  COMMENTARY    ON    GALATIANS. 

him  it  i?  a  small  matter  to  put  all  creatures  under  the  feet  of  the 
wicked.  ''  The  creature  is  subject  to  vanity,  not  of  his  own  will." 
(Rom.  viii.  20.)  They  therefore  which  have  but  only  these  cor- 
poral blessings,  are  not  the  children  of  God,  blessed  before  God 
spiritually,  as  was  Abraham  ;  but  they  are  under  the  curse,  as 
Paul  here  saith,  "Whosoever  is  under  the  works  of  the  law,  is 
under  the  curse." 

Paul  might  have  said  by  a  general  proposition,  whatsoever  is 
without  faith,  is  under  the  curse.  He  saith  not  so,  but  he  taketh 
that  which,  besides  faith,  is  the  best,  the  greatest  and  most  excellent 
among  all  corporal  blessings  of  the  world  ;  to  wit,  the  law  of  God. 
The  law,  saith  he,  indeed  is  holy  and  given  of  God  ;  notAvithstand- 
ing  it  doth  nothing  else  but  make  all  men  subject  to  the  curse,  and 
keep  them  under  the  same.  Now  if  the  law  of  God  do  bring 
men  under  the  curse,  much  more  may  the  same  be  said  of  inferior 
laws  and  blessing.  And  that  it  may  be  plainly  understood  that  Paul 
calleth  it  to  be  under  the  curse,  he  declareth  by  this  testimony  of 
the  Scripture  saying : 

Terse  10.  For  it  is  written  :  Cursed  is  every  man  that  continu- 
eth  not  in  all  things  luhich  are  written  in  the  hook  of  the  laWj 
to  do  them.    (Deut.  xxvii.  26.) 

Paul  goeth  about  to  prove,  by  this  testimony  taken  out  of  Deut- 
eronomy, that  all  men  which  are  under  the  law,  or  under  the  works 
of  the  law  are  accursed,  or  under  the  curse ;  that  is  to  say,  under 
sin,  the  wrath  of  God,  and  everlasting  death :  for  he  speaketh  not, 
as  I  have  said  before,  of  a  corporal,  but  of  a  spiritual  curse,  which 
must  needs  be  the  curse  of  everlasting  death  and  hell.  And  this  is 
a  wonderful  manner  of  proving.  For  Paul  proveth  this  affirmative 
sentence,  which  he  borroweth  out  of  Moses,  "  Whosoever  are  of  the 
works  of  the  law,  are  under  the  curse,"  by  this  negative,  "  Cursed  is 
every  one  that  abideth  not  in  all  things,"  <fcc.  Now  these  two  sen- 
tences of  Paul  and  Moses  seem  clean  contrary.  Paul  saith,  who- 
soever shall  do  the  works  of  the  law  are  accursed.  Moses  saith, 
whosoever  shall  not  do  the  works  of  the  law  are  accursed.  How 
shall  these  two  sayings  be  reconciled  together  ?  Or  else,  which  is 
more,  how  shall  the  one  be  proved  by  the  other  ?  Indeed  no  man 
can  well  understand  this  place,  unless  he  also  know  and  understand 
the  article  of  justification. 

Paul  no  doubt,  being  among  the  Galatians,  had  before  more 
largely  entreated  of  this  matter,  for  else  they  could  not  have  un- 
derstood it,  seeing  he  doth  here  but  touch  it  by  the  way.    But 


COMMENTATIY   ON   QALATIANS.  247 

because  they  had  heard  him  declare  the  same  unto  them  before, 
they,  being  now  again  put  in  mind  thereof,  do  call  it  to  remem- 
brance. And  these  two  sentences  are  not  repugnant,  but  do  very 
well  agree.  We  also  do  teach  in  like  manner,  that  the  hearers 
of  the  law  are  not  righteous  before  God,  but  ike  doers  of  the  law 
«hall  be  justified.  (Rom.  ii.)  And  contrariwise,  they  that  are  of 
the  works  of  the  law  are  under  the  -curse  5  for  the  article  of  justi- 
fication teacheth,  that  whatsoever  is  without  the  faith  of  Abraham 
is  accursed.  And  yet  notwithstanding  the  righteousness  of  the 
law  must  be  fulfilled  in  us.  (Rom.  viii.)  To  a  man  that  is  igno- 
rant of  the  doctrine  of  faith,  these  two  sentences  seem  to  be  quite 
contraiy. 

First  of  all,  therefore,  we  must  mark  well  whereupon  Paul  en- 
treateth  in  this  place,  whereabout  he  goeth,  and  how  he  looketh 
into  Moses.  He  is  here,  as  before  1  have  often  said,  in  a  spiritual 
matter,  separated  from  policy  and  from  all  lav/s,  and  he  looketh 
into  Moses  with  other  eyes  than  the  hypocrites  and  false  apostles 
do,  and  expoundeth  the  law  spiritually.  Wherefore,  the  whole 
effect  of  the  matter  consisteth  in  this  word,  ^  to  do."  Now,  to 
do  the  law  is  not  only  to  do  it  outwardly,  but  to  do  it  truly  and 
perfectly.  There  be  two  sorts,  then,  of  doers  of  the  law ;  the  first 
are  they  which  are  of  the  law,  against  whom  Paul  inveigheth 
throughout  all  this  Epistle.  The  other  sort  are  they  which  are  of 
faith,  of  whom  we  wil  speak  hereafter.  Now,  tK)  be  of  the  law,  or 
of  the  works  of  the  law,  and  to  be  of  faith,  are  quite  contrary,  yea, 
even  as  contrary  as  God  and  the  devil,  sin  and  righteousness,  death 
and  hfe.  For  they  are  of  the  law,  which  would  be  justified 
by  the  law.  They  are  of  faith  which  do  assuredly  trust  that 
they  are  justified  through  mercy  alone  for  Christ's  sake.  He 
which  saith  that  righteousness  is  of  faith,  curseth  and  condemn- 
eth  the  righteousness  of  works.  Contrariwise,  he  which  saith  that 
Tighteousness  is  of  the  law,  curseth  and  condemneth  the  righteous- 
ness of  faith.  Therefore  they  are  altogether  contrary  the  one  to  the 
other. 

He  that  considereth  this  shall  easily  understand  that,  to  observe 
tlie  law,  is  not  to  do  that  which  is  commanded  in  the  law  in  out- 
ward show  only,  as  the  hypocrites  imagine,  but  in  spirit ;  that  is 
to  say,  truly  and  perfectly.  But  whese  shall  we  find  him  that 
wiU  so  accomplish  the  law  ?  Let  us  see  him,  and  we  will  praise 
him.  Here  our  adversaries  have  their  answer  ready,  saying,  the 
doers  of  the  law  shall  be  justified.  (Rom.  ii.)  Very  well.  But 
let  us  first  define  who  be  these  doers  of  the  iaw«     They  call  him 


248  COMMENTARY    ON    GALATIANS, 

a  doer  of  the  law  which  ,dolh  the  works  of  the  law,  and  so  by 
those  works  going  before,  is  made  righteous.  This  is  not  to  do  the 
law  according  to  Paul,  for;  as  I  have  said,  to  be  of  the  works  of  the 
law,  and  to  be  of  faith,  are  contrary  things.  Therefore,  to  seek 
to  be  justified  by  the  works  of  the  law,  is  to  deny  the  righteous- 
ness of  faith.  Wherefore  these  justiciaries  and  law-workers,  when 
they  do  the  law^  even  in  so  doing  deny  the  righteousness  of  faith^ 
and  sin  against  the  first,  the  second,  and  third  commandment,  yea^ 
even  against  the  whole  law.  For  God  commanded  that  we  should 
■worship  him  in  faith,  and  in  the  fear  of  his  name.  On  the  con- 
trary, they  make  righteovisness  of  works,  without  faith  and  against 
faith  ;  therefore  in  that  they  do  the  law,  they  do  clean  contrary 
to  the  law,  and  sin  most  deadly.  For  they  deny  the  righteousness 
of  God,  his  mercy,  and  his  promises ;  they  deny  Christ  with  all 
his  benefits,  and  in  their  heart  they  establish,  not  the  righteousness 
of  the  law,  which  they  miderstand  not,  and  much  less  do  it,  but  a 
mere  fancy  and  an  idol  of  the  law.  Therefore  we  must  needs  say, 
that  not  only  in  doing  of  the  law,  they  do  it  not,  but  also  they  sin, 
and  deny  the  divine  Majesty  in  all  his  promises.  And  to  this  end 
the  law  was  not  given. 

Wherefore  they  not  understanding  the  law,  abuse  the  law,  and 
as  Paul  saith,  "'  They  being  ignorant  of  the  righteousness  of  God, 
and  seeking  to  establish  their  own  righteousness,  have  not  sub- 
mitted themselves  to  the  righteousness  of  God."  (Rom.  x.  3.) 
For  they  are  blind,  and  knoAv  not  how  to  judge  of  faith  and  of 
the  promises,  and  therefore  without  at  all  understanding  they 
rush  into  the  Scripture,  taking  hold  birt  of  one  part  thereof,  to 
wit,  the  law,  and  this  they  imagine  that  they  are  able  to  fulfil  by 
works.  But  this  is  a  very  dream,  a  bewitching  and  illusion  of  the 
heart :  .and  that  righteousness  of  the  law,  which  they  think  they 
do  fulfil,  is  nothing  else,  in  very  deed,  but  idolatry  and  blasphemy 
against  God.  Therefore  it  cannot  be  but  they  nmist  needs  abide 
under  the  curse. 

It  is  impossible,  therefore,  that  we  should  do  the  law  in  such 
sort  as  they  imagine,  and  much  less  that  we  should  be  justified 
thereby.  This  thing  first  the  law  itself  testifieth,  which  hath  a 
clean  contrary  effect,  for  it  increaeeth  sin,  it  worketh  wrath,  it 
accuseth,  it  temfieth,  it  condcmnreth.  How  then  should  it  jus- 
tify ?  Moreover,  the  promise  also  showeth  the  very  same  thing; 
for  it  was  said  unto  Abraham,  "  In  thee  shall  all  the  nations  of 
the  earth  be  blessed."  (Gen.  xii.)  There  is  no  blessing,  there- 
fore, but  in  the  promise  of  Abraham ;  and  if  thou  be  without  that 


COMMENTARY    ON   GALATIANS.  249 

promise,  thou  art  under  the  curse.  If  thou  be  under  the  curse 
thou  fulfiUest  not  the  law,  because  thou  art  under  sin,  the  devil, 
and  everlasting  death,  all  which  do  assuredly  follow  the  curse. 
To  conclude ;  if  righteousness  should  come  by  the  law,  then 
should  the  promise  of  God  be  in  vain,  and  in  vain  should  he  pour 
out  his  blessing  in  so  great  abundance.  Therefore  when  God  saw 
that  he  could  not  fulfil  the  law,  he  provided  for  this  long  before  the 
law,  and  promised  the  blessing  to  Abraham,  saying,  "in  thee 
shall  all  the  nations  of  the  earth  be  blessed."  And  so  hath  he  tes- 
tified that  all  the  nations  should  be  blessed,  not  by  the  law,  but 
through  the  promise  made  unto  Abraham.  They  therefore  that  lay 
hold  on  the  law,  and  seek  to  be  justified  thereby,  despising  the  pro- 
mise, are  accursed. 

Wherefore,  to  do,  is,  first  of  all  to  beUeve,  and  so  through  faith 
to  perform  the  law.  We  must  first  receive  the  Holy  Ghost, 
wherewith  we  being  lightened  and  made  new  creatures,  begin  to 
do  the  law,  that  is  to  say,  to  love  God  and  our  neighbour.  But 
the  Holy  Ghost  is  not  received  through  the  law,  (for  they  which 
are  under  the  law,  as  Paul  saith,  are  under  the  curse,)  but  by  the 
hearing  of  faith,  that  is  to  say,  through  the  promise.  We  must 
be  blessed  only  with  Abraham  in  the  promise  made  unto  him,  and 
in  his  faith.  Therefore  before  all  things,  we  must  hear  and 
receive  the  promise,  which  setteth  out  Christ,  and  oflfereth  him  to 
all  behevers  ;  and  when  they  have  taken  hold  upon  him  by  faith, 
the  Holy  Ghost  is  given  unto  them  for  his  sake.  Then  do  they 
love  God  and  their  neighbour,  then  do  they  good  works,  then  do 
they  carry  the  cross  patiently.  This  is  to  do  the  law  indeed  ; 
otherwise  the  law  remaineth  always  undone.  Wherefore  if  thou 
wilt  define  truly  and  plainly  what  it  is  to  do  the  law,  it  is  nothing 
else,  but  to  believe  in  Jesus  Christ,  and  when  the  Holy  Ghost  is  re- 
ceived through  faith  in  Christ,  to  work  those  things  which  are  com- 
manded in  the  law  ;  and  otherwise  we  are  not  able  to  perform  the 
law.  For  the  Scripture  saith,  that  there  is  no  blessing  without  the 
promise,  no,  not  in  the  law.  It  is  impossible,  therefore,  to  accom- 
plish the  law  without  the  promise. 

There  is  not  one  therefore  to  be  found  in  all  the  world,  unto 
whom  this  name  and  title,  to  be  called  a  doer  of  the  law,  apper- 
taineth,  without  the  promise  of  the  Gospel.  Wherefore  this 
word,  doer  of  the  law,  is  a  feigned  term,  which  no  man  under- 
standeth,  unless  he  be  without  and  above  the  law  in  the  blessing 
and  faith  of  Abraham.  So  that  the  true  doer  of  the  law  is  he, 
who  receiving  the  Holy  Ghost  through  faith  in  Christ,  beginneth 

32 


250  COMMENTARY   ON    GALATIANS. 

to  love  God,  and  to  do  good  unto  his  neighbour.  So  that  this 
word  (to  do  the  law)  must  comprehend  faith  also  which  maketh 
the  tree  ;  and  when  the  tree  is  made,  then  follow  the  fruits.  The 
tree  must  be  first,  and  then  the  fruit.  For  the  apples  make  not  the 
tree,  but  the  tree  maketh  the  apples.  So  faith  first  maketh  the  per- 
son which  afterwards  bringeth  forth  works.  Therefore  to  do  the 
law  without  faith,  is  to  make  the  apples  of  wood  and  earth  without 
the  tree  :  which  is  not  to  make  apples,  but  mere  fancies.  Contrari- 
wise, if  the  tree  be  made,  that  is  to  say,  the  person  or  doer,  which  is 
made  through  faith  in  Christ,  works  will  follow.  For  the  doer  must 
needs  be  before  the  things  which  are  done,  and  not  the  things  which 
are  done  before  the  doer. 

The  doer  then  is  not  so  called  of  the  things  that  are  done,  but  1 
of  the  things  that  are  to  be  done.  For  Christians  are  not  made  ^ 
righteous  in  doing  righteous  things,  but  being  now  made  righteous 
by  faith  in  Christ,  they  do  righteous  things.  In  politic  matters  it 
Cometh  so  to  pass,  that  the  doer  or  worker  is  made  of  the  things 
which  are  wrought,  as  a  man  in  playing  the  carpenter  becometh 
a  carpenter :  but  in  divine  matters  the  workers  are  not  made  of 
the  works  going  before,  but  the  persons  made  and  framed  already 
by  faith,  which  is  in  Christ,  are  now  become  doers  and  workers. 
Of  such  speaketh  Paul  when  he  saith,  "  The  doers  of  the  law 
shall  be  justified"  (Rom.  ii.  13  ;)  that  is,  shall  be  counted  righ- 
teous. 

Yea,  the  very  sophisters  and  schoolmen  are  compelled  to  con- 
fess, and  so  they  teach  also,  that  a  moral  work  outwardly  done,  if 
it  be  not  done  with  a  pure  heart,  a  good  will,  and  true  intent,  it  is 
but  hypocrisy.  And  hereof  cometh  the  proverb  among  the  Ger- 
mans :  Such  a  cowl  covereth  many  a  knave.  For  the  vilest  and 
the  wickedest  knave  in  the  world  may  counterfeit  the  same  works 
that  a  godly  man  worketh  by  faith.  Judas  did  the  same  works 
that  the  other  Apostles  did.  What  fault  was  there  in  the  works  of 
Judas,  seeing  he  did  the  self-same  works  that  the  other  Apostles 
did  ?  Here  mark  what  the  Popish  sophister  answereth  out  of  his 
moral  philosophy.  Although  he  did  the  self-same  works,  saith  he, 
which  the  other  Apostles  did,  notwithstanding,  because  the  person 
was  reprobate,  and  the  judgment  of  reason  perverse,  therefore 
his  works  were  hypocritical  and  not  true,  as  were  the  works  of  the 
other  Apostles,  how  like  soever  they  seemed  to  be  in  outward 
show.  Wherefore  they  themselves  are  constrained  to  grant  in 
politic  and  external  matters,  works  do  not  justify,  unless  there  be 
joined  withal  an  upright  heart,  will,  and  judgment.     How  much 


COMMENTARY    ON    GALATIANS.  251 

more  are  they  compelled  to  confess  the  same  in  spiritual  matters, 
where,  before  all  things,  there  must  be  a  knowledge  of  God,  and 
faith  which  may  purify  the  heart  ?  They  walk  therefore  in  works 
and  in  the  righteousness  of  the  law,  as  Judas  did  in  the  works  of 
the  Apostles  ;  not  understanding  what  they  say  or  what  they  affirm. 
And  although  Paul  saith  plainly  every  where  that  the  law  justifieth 
not,  but  causeth  wrath,  uttereth  sin,  revealeth  the  indignation  and 
judgment  of  God,  and  threateneth  everlasting  death  :  yet  notwith- 
standing, reading  these  things,  they  see  them  not,  much  less  do  they 
understand  them.  Therefore  they  deserve  not  to  be  called  hypo- 
crites, but  visors  and  shadows  of  disguised  hypocrites,  most  misera- 
bly bewitched,  in  that  they  dream  that  they  are  justified  by  the 
works  of  the  law.  Wherefore,  as  I  have  said,  this  word  "  doer  of 
the  law,"  as  they  define  it,  is  an  imagined  term,  a  very  monster,  and 
no  where  to  be  foimd. 

Wherefore,  when  Paul  proveth  this  place,  "  Whosoever  are  of 
the  works  of  the  law,  are  under  the  curse"  (Gal.  iii.,)  by  this 
sentence  of  Moses,  "  Cursed  is  every  one  that  al3tdeth  not  in  all 
that  is  written  in  this  book,"  he  proveth  not  one  contrary  by 
another,  as  at  the  first  sight  it  may  appear,  but  he  proveth  it  rightly 
and  in  due  order.  For  Moses  meaneth  and  teacheth  the  self- 
same thing  that  Paul  doth,  when  he  saith,  "  Cursed  is  every  one 
which  doth  not  all,"  (fee.  But  no  man  doth  them.  Therefore 
whosoever  are  of  the  works  of  the  law,  keep  not  the  law.  If  they 
keep  it  not,  they  are  under  the  curse.  But  seeing  there  be  two 
sorts  of  men  that  are  doers  of  the  law,  (as  before  I  have  said,) 
that  is  to  say,  true  doers  and  hypocrites,  the  true  doers  must  be 
separated  from  the  hypocrites.  The  true  doers  of  the  law  are 
they  which,  through  faith,  are  the  good  tree  before  the  fruit, 
doers  and  workers  before  the  works.^  Of  these  speaketh  Moses 
also :  and  except  they  be  such,  they  are  under  the  curse.  But 
the  hypocrites  are  not  of  this  sort :  for  they  think  to  obtain  righ- 
teousness by  works,  and  by  them  to  make  the  person  just  and 
acceptable.  For  thus  they  dream :  We  that  are  sinners  and 
unrighteous,  will  be  made  righteous.  How  shall  that  be?  By 
good  works.  Therefore  they  do  even  like  as  a  foolish  builder, 
which  goeth  about  of  the  roof  to  make  the  foundation  of  the 
fruit  to  make  the  tree.  For  when  they  seek  to  be  justified  by 
works,  of  the  works  they  would  make  thg  worker,  which  is 
directly  against  Moses,  which  maketh  such  a  worker  subject  to  the 
curse  as  well  as  Paul  doth.  Therefore  while  they  go  about  to  do 
the  law,  they  not  only  not  do  it,  but  also  deny  (as  I  have  said)  the 


252  COMMENTARY   ON   GALATIANS. 

first  commandment,  the  promises  of  God,  the  promised  blessing 
of  Abraham;  they  renounce  faith,  and  they  go  about  to  make 
themselves  blessed  by  their  own  works:  that  is  to  say,  to  justify 
themselves,  to  dehver  themselves  from  sin  and  death,  to  over- 
come the  devil,  and  violently  to  lay  hold  upon  the  kingdom  of 
heaven.  And  this  is  plainly  to  renounce  God,  and  to  set  them- 
selves in  the  place  of  God.  For  all  these  are  the  works  of  the 
divine  Majesty  alone,  and  not  of  any  creature  either  in  heaven  or 
in  earth. 

Hereupon  Paul  was  able  easily  to  foreshow  out  of  the  first 
commandment,  the  abominations  that  were  to  come,  which  Anti- 
christ should  bring  into  the  Church.  For  all  they  which  teach 
that  any  other  worship  is  necessary  to  salvation,  than  that  which 
God  requireth  of  us  by  the  first  commandment,  which  is  the  fear 
of  God,  faith,  and  the  love  of  God,  are,  plain  Antichrists,  and  set 
themselves  in  the  place  of  God.  That  such  should  come,  Christ 
himself  foretold  when  he  saith  (Matt.  xxiv.  5,)  "  Many  shall 
come  in  my  name,  saying,  I  am  Christ."  So  we  also  at  this 
day  may  boldly  and  easily  pronounce,  that  whosoever  seeketh 
righteousness  by  works  without  faith,  denieth  God,  and  maketh 
himself  God.  For  thus  he  thinketh.  If  I  do  this  work,  I  shall 
be  righteous,  I  shall  be  a  conqueror  of  sin,  death  the  devil,  the 
wrath  of  God,  and  of  hell,  and  shall  obtain  life  everlasting.  And 
what  is  this  else,  I  pray  you,  but  to  challenge  that  work  unto 
himself  which  doth  belong  to  God  alone,  and  to  show  indeed 
that  he  himself  is  God  ?  Therefore  it  is  an  easy  matter  for  us 
to  prophesy,  and  most  certainly  to  judge  of  all  those  which  are 
without  faith,  that  they  are  not  only  idolaters,  but  very  infidels, 
which  deny  God,  and  set  themselves  in  tlie  place  of  God  Upon  the 
same  ground  Peter  also  prophesieth  when  he  saith,  "  There  shall  be 
amongst  you  false  teachers,  which  privily  shall  bring  in  damnable 
heresies,  and  shall  deny  the  Lord,  &c.,  and  make  merchandise  of 
the  people."    (2  Pet.  ii.  1,  2.) 

And  in  the  Old  Testament  all  the  prophecies  against  idolatry 
sprang  out  of  the  first  commandment.  For  all  the  wicked  kings 
and  prophets,  Avith  all  the  unfaithful  people,  did  nothing  else  but 
that  which  the  Pope  and  all  hypocrites  always  do.  They,  con- 
temning the  first  commandment  and  Avorship  appointed  of  God, 
and  despising  the  promise  of  Abraham's  seed,  even  that  seed  in 
whom  all  nations  should  be  blessed  and  sanctified,  ordained  a 
wicked  worship  clean  contrary  to  the  word  of  God,  and  said, 
With  this  worship  will  we  serve   God,   and   set  out  liis  praise, 


COMMENTARY   ON   GALATIANS.  253 

which  hath  brought  us  out  of  the  land  of  Egypt.  So  Jeroboaui 
made  two  golden  calves,  and  said,  "  Behold  thy  gods,  0  Israel, 
which  brought  thee  out  of  the  land  of  Egypt."  (1  Kings  xii.  28.) 
This  he  said  of  the  true  God  which  had  redeemed  Israel,  and  yet 
both  he  and  all  his  people  were  idolaters  :  for  they  worshipped 
God  contrary  to  the  first  commandment.  They  only  regarded 
the  work  :  which  being  done,  they  counted  themselves  righteous  be- 
fore God.  And  what  was  this  else,  but  to  deny  God  himself,  whom 
they  confessed  with  their  mouth,  and  said,  "  that  he  had  brought 
them  out  of  the  land  of  Egypt  ?"  Paul  speaketh  of  such  idolaters 
when  he  saith,  "  They  confess  that  they  know  God,  but  in  their 
deeds  they  deny  him.''  (Titus  i.  16.) 

Wherefore  all  hypocrites  and  idolaters  go  about  to  do  those 
works  which  properly  pertain  to  the  divine  Majesty,  and  belong  to 
Christ  only  and  alone.  Indeed,  they  say  not  in  plain  words,  I  am 
God,  I  am  Christ ;  and  yet  in  very  deed  they  proudly  challenge 
unto  themselves  the  divinity  and  office  of  Christ,  and  therefore  it 
is  as  much  in  effect  as  if  they  said,  I  am  Christ,  I  am  a  Saviour, 
not  only  of  myself,  but  also  of  others. — This  the  monks  have  not 
only  taught,  but  also  have  made  the  whole  world  to  believe  :  to 
wit,  that  they  are  able,  not  only  to  make  themselves  righteous 
through  their  hypocritical  holiness,  but  also  others  unto  whom 
they  communicate  the  same ;  whereas,  notwithstanding,  it  is  the 
proper  and  only  office  of  Christ  to  justify  the  sinner.  The  Pope 
in  hke  manner,  by  publishing  and  spreading  his  divinity  through- 
out the  whole  world,  hath  denied  and  utterly  buried  the  office  and 
divinity  of  Christ. 

It  is  expedient  that  these  things  should  be  well  taught  and 
well  weighed :  for  thereby  we  may  learn  to  judge  of  the  whole 
Christian  doctrine,  and  the  hfe  of  man ;  also  to  confirm  men's 
consciences  ;  to  understand  all  prophecies  and  all  the  Holy  Scrip- 
tures, and  rightly  to  judge  of  all  other  things.  He  that  knoweth 
all  these  things  rightly,  may  certainly  judge  that  the  Pope  is 
Antichrist,  because  he  teacheth  a  far  other  manner  of  worship, 
than  the  first  table  setteth  out.  He  may  perfectly  know  and 
understand  what  it  is  to  deny  God,  to  deny  Christ,  and  what 
Christ  meaneth  when  he  saith,  "  Many  shall  come  in  my  name, 
saying,  I  am  Christ"  (Matt.  xxiv.  5  ;)  what  it  is  fo  be  against 
God,  and  to  be  lifted  up  above  all  that  is  called  God,  or  that  is 
worshipped  ;  what  signifieth  that  Antichrist  sitteth  in  the  temple 
of  God,  showing  himself  as  God  ;  what  is  it  to  see  the  abomination 


254  COMMENTARY   ON   GALATIANS. 

of  desolation  standing  in  the  holy  place,   dec.     (2  Thess.  ii.  4 ; 
Matt.  xxiv.  15 ;  Mark  xiii.  14 ;  Dan.  ix.  27.) 

Now -hereof  spring  all  these  mischiefs,  that  this  cursed  hypocrisy 
will  not  be  made  righteous  by  the  divine  blessing,  nor  created  anew 
of  God  the  Creator.  It  will  in  no  wise  be  a  patient,  or  suffer  any 
thing  to  be  wrought  in  her  :  but  will  needs  be  altogether  an  agent, 
and  work  those  things  which  she  should  suffer  God-  to  work  in 
her  and  receive  of  him.  Therefore  she  maketh  herself  a  creator 
and  a  justifier  through  her  own  works,  despising  the  blessing 
promised  and  given  to  Abraham  and  to  his  believing  children  ;  so 
that  every  hypocrite  is  both  the  matter  and  the  worker  (although 
this  be  against  philosophy,  for  one  and  the  self-same  thing  cannot 
work  upon  itself :)  the  matter,  because  he  is  a  sinner  ;  the  worker, 
because  he  putteth  on  a  cowl,  or  chooseth  some  other  work  through 
the  which  he  hopeth  to  deserve  grace,  and  to  save  himself  and 
others :  therefore  he  is  both  the  creature  and  the  creator.  No 
man,  therefore,  can  express  with  words,  how  execrable  and  hor- 
rible it  is  to  seek  righteousness  in  the  law  by  works,  without  the 
blessing.  For  it  is  the  abomination  standing  in  the  holy  place, 
which  denieth  God,  and  setteth  up  the  creature  in  the  place  of  the 
Creator. 

The  doers  of  the  law  therefore  are  not  the  hypocrites,  observing 
the  law  outwardly  ;  but  the  tme  believers,  who,  receiving  the  Holy 
Ghost  do  accomplish  the  law  ;  that  is  to  say,  they  love  God  and 
their  neighbour,  (fee.  So  that  the  true  doer  of  the  law  is  to  be 
understood,  not  in  respect  of  the  works  which  he  worketh,  but  in 
respect  of  the  person  now  regenerate  by  faith.  For  according  to 
the  Gospel,  they  that  are  made  righteous,  do  righteous  things ; 
but  according  to  philosophy,  it  is  not  so :  but  contrawise,  they 
that  do  righteous  things  are  made  just  and  righteous.  Therefore 
we,  being  justified  by  faith,  do  good  works  ;  through  the  which 
(as  it  is  said,  2  Pet.  i.)  our  calling  and  election  is  confirmed,  and 
fiom  day  to  day  is  made  more  sure.  But  because  we  have  only 
the  first-fruits  of  the  Spirit,  and  have  not  as  yet  the  tenths,  and 
the  remnants  of  sin  do  still  remain  in  us,  therefore  we  do  not 
the  law  imperfectly.  But  this  imperfection  is  not  imputed  unto  us 
which  do  believe  in  Christ,  who  was  promised  to  Abraham,  and 
hath  blessed  us.  For  we  are  nourished  and  tenderly  cherished 
in  the  mean  season,  for  Christ's  sake,  in  the  lap  of  God's  long 
sufferance.  We  are  that  wounded  man  which  fell  into  the  hands 
of  thieves,  whose  wounds  the  Samaritan  bound  up,  pouring  in 


COMMENTARY   ON    GALATIANS.  255 

oil  and  wine,  and  afterwards  laying  him  upon  his  beast,  he 
brought  him  into  the  inn,  and  made  provision  for  him,  and  de- 
parting, commended  him  to  the  host,  saying,  "  Take  care  of  him," 
&c.  (Luke  X-  30,  31,  32,  33.)  And  thus  we  in  the  mean  tune 
are  cherished,  as  it  were,  in  an  inn,  until  the  Lord  put  to  his 
hand  the  second  time,  as  Isaiah  saith,  "  that  he  may  deliver  us." 
(Isaiah  xi.  11.) 

Wherefore  the  sentence  of  Moses,  "  Cursed  is  every  one  that 
abideth  not  in  all  the  things  that  are  written  in  this  book,"  is  not 
contrary  to  Paul,  who  pronounceth  all  them  to  be  accursed  which 
are  of  the  works  of  the  law.  For  Moses  requueth  such  a  doer, 
as  may  do  the  law  perfectly.  But  where  shall  we  find  him  ?  No 
where.  For  David  saith,  "Lord,  enter  not  into  judgment  with 
thy  servant,  for  no  flesh  is  righteous  in  thy  sight."  (Ps.  cxliii.  2.) 
And  Paul  saith,  "  For  what  I  would,  that  do  I  not :  but  what  I 
hate,  that  do  I."  (Rom.  vii.  15.)  Wherefore  Moses,  together  with 
Paul,  doth  necessarily  drive  us  to  Christ,  through  whom  we  are 
made  doers  of  the  law,  and  are  not  accounted  guilty  of  any  trans- 
gression. How  so?  First,  by  forgiveness  of  sins  and  imputation 
of  righteousness,  because  of  our  faith  in  Christ.  Secondly,  by  the 
gift  of  God  and  the  Holy  Ghost,  which  bringeth  forth  a  new  Ufe 
and  new  motions  in  us,  so  that  we  may  also  do  the  law  effectually. 
Now  that  which  is  not  done  is  pardoned  for  Christ's  sake :  and 
moreover,  what  sin  soever  is  left  in  us,  is  not  imputed.  So  Moses 
agreeth  with  Paul,  and  meaneth  the  self-same  thing  that  he  doth, 
when  he  saith,  "  Cursed  is  every  one  that  abideth  not,"  (fee.  For 
he  saith  that  they  do  not  the  law,  because  they  would  justify  them- 
selves by  works,  and  concludeth  with  Paul,  that  they  are  under  the 
curse.  Therefore  Moses  requireth  true  doers  of  the  law,  which  are 
of  faith,  even  as  Paul  condemneth  those  which  are  not  true  doers 
of  the  law ;  that  is  to  say,  which  are  not  of  faith.  Herein  is  no 
repugnance,  that  Moses  spake  negatively  and  Paul  affirmatively,  so 
that  you  define  rightly  what  is  meant  by  this  word  "  do."  So  both 
sentences  are  true,  to  wit,  that  all  are  accursed  which  abide  not  in 
all  that  is  written  in  this  book ;  and,  that  all  they  are  accursed 
which  are  not  of  the  works  of  the  law. 


An  Answer  to  those  Arguments  which  the  Adversaries  allege 
against  the  Doctrine  and  Righteousness  of  Faith. 

Seeing   this   place  offereth  unto  us  an   occasion,  we  must  say 
something  as  touching  the  arguments  which  our  adversaries  do 


256  COMMENTARY   ON    GALATIANS. 

object  against  the  doctrine  of  faith,  which  is,  that  we  are  justified 
by  faith  alone. — There  are  many  places  both  in  the  Old  Teslament 
and  hi  the  New,  as  concerning  works  and  rewards  of  works,  which 
our  adversaries  do  allege,  and  think  themselves  able  thereby  utterly 
to  overthrow  the  doctrine  of  faith  which  we  teach  and  maintain. 
Therefore  we  must  be  well  furnished  and  armed,  that  we  may  be 
able,  not  only  to  instruct  our  brethren,  but  also  to  answer  the  objec- 
tions of  our  adversaries. 

The  schoolmen,  and  all  such  as  understand  not  the  article 
of  justification,  do  know  no  other  righteousness  than  the  civil 
righteousness  and  the  righteousness  of  the  law,  which  after  a  sort 
the  Gentiles  also  do  know.  Therefore  they  borrow  certain  words 
out  of  the  law  and  moral  philosophy,  as  "  to  do,  to  work,"  and  such- 
like, and  they  apply  the  same  unto  spiritual  matters;  wherein 
they  deal  most  perversely  and  wickedly.  We  must  put  a  differ- 
ence between  philosophy  and  divinity.  The  schoolmen  them- 
selves grant  and  teach,  that,  in  the  order  of  nature,  being  goeth 
before  working ;  for  naturally  the  tree  is  before  the  fruit.  Again, 
in  philosophy  they  grant,  that  a  work  morally  wrought  is  not  good, 
except  there  be  first  a  right  judgment  of  reason  and  a  good  will 
or  a  good  intent.  So  then  they  will  have  a  right  judgment  of 
reason,  and  a  good  intent,  to  go  before  the  work ;  that  is  to  say,  they 
make  the  person  morally  righteous  before  the  work.  Contrariwise, 
in  divinity,  and  in  spiritual  matters,  where  they  ought  most  of  all 
so  to  do,  such  senseless  asses  they  are,  that  they  pervert  and  turn 
aU  quite  contrary,  placing  the  work  before  right  judgment  of  reason 
and  good  intent. 

Wherefore,  doing  is  one  thing  in  nature,  another  in  moral 
philosophy,  and  another  in  divinity.  In  nature  the  tree  must  be 
first,  and  then  the  fruit.  In  moral  philosophy,  doing  requireth  a 
good  intent  and  a  sound  judgment  of  reason  to  work  well,  going 
before.  -And  here  all  the  philosophers  are  at  a  stay,  and  can  go 
no  further.  Therefore  the  divines  say,  that  moral  philosphy 
taketh  not  God  for  the  object,  and  final  cause.  For  Aristotle, 
or  a  Sadducee,  or  a  man  of  any  civil  honesty,  callcth  this  right 
reason  and  good  intent,  if  he  seek  the  public  commodity  of  the 
commonwealth  and  the  quietness  and  honesty  thereof  A  phi- 
losopher or  law-worker  ascendeth  no  higher.  He  thinketh  not 
through  a  right  judgment  of  reason  and  a  good  intent  to  obtain 
remission  of  sins  and  everlasting  life,  as  a  sophist  or  the  monk 
doth.  Wherefore  the  heathen  philosopher  is  much  better  than 
such  an  hypocrite.     For  he  abideth  within  his  bounds,  having  only 


COMMENTARY   ON  GALATIANS.  SST 

consideration  of  the  honesty  and  tranquilUty  of  the  commonwealth, 
not  mingling  heavenly  and  earthly  things  together.  Contrariwise, 
the  bhnd  sophister  imagineth  that  God  regardeth  his  good  intent 
and  works.  Therefore  he  mingleth  earthly  and  heavenly  things  to- 
gether, and  poUuteth  the  name  of  Ood.  And  this  imagination  he 
learneth  out  of  moral  philosophy,  saying  that  he  abuseth  it  much 
worse  than  the  heathen  man  doth. 

Wherefore  we  must  ascend  up  higher  in  divinity  with  this  word 
*'  doing,"  than  in  natural  things  and  in  philosophy,  so  that  now  it 
must  have  a  new  signification,  and  be  made  altogether  new,  joined 
with  a  right  judgment  of  reason,  and  a  good  will,  not  morally,  but 
divinely ;  which  is,  that  I  know  and  believe  by  the  word  of  the 
Gospel,  that  God  hath  sent  his  Son  into  the  world  to  redeem  us  from 
sin  and  death.  Here  "  doing"  is  a  new  thing,  unknown  to  reason,  to 
philosophers,  to  law-workers,  and  unto  all  men  ;  for  it  is  a  wisdom 
hidden  in  a  mystery.  Therefore  in  divinity  the  work  necessarily 
requireth  faith  going  before. 

Therefore  when  our  adversaries  do  allege  against  us  the  sentences 
of  the  Scripture  touching  the  law  and  works,  where  mention  is  made 
of  working  and  doing,  thou  must  answer  them,  that  they  are  terms 
pertaining  to  divinity,  and  not  to  natural  or  moral  tilings.  If  they 
be  applied  to  natural  or  moral  things,  they  must  be  taken  in  their 
own  signification.  But  if  they  be  applied  to  matters  of  divinity,  they 
must  include  such  a  right  judgment,  reason  or  good  will,  as  is  in- 
comprehensible to  man's  reason.  Wherefore  doing  in  divinity  must 
be  always  understood  of  a  faithful  doing.  So  that  this  faithful 
doing  is  altogether,  as  it  were,  a  new  kingdom,  separate  from  the 
natural  or  moral  doing.  Therefore,  when  we  that  are  divines  speak 
of  doing,  we  must  needs  speak  of  that  faithful  doing  ;  for  in  divinity 
we  have  no  other  right  judgment  of  reason,  no  good  will  or  intent, 
besides  faith. 

This  rule  is  well  observed  in  the  eleventh  chapter  to  the 
Hebrews.  There  are  recited  many  and  sundry  works  of  the 
saints  out  of  the  Holy  Scripture  ^  as  of  David  who  killed  a  lion 
and  a  bear,  and  slew  Goliah.  There  the  sophist  or  schoolman, 
that  foolish  ass,  looketh  upon  nothing  else  but  the  outward 
appearance  of  the  work.  But  this  work  of  David  must  be  looked 
upon,  that  first  we  mu^  consider  what  manner  of  person  David 
was,  before  he  did  this  work  ;  then  shall  we  see  that  he  was  such 
a  person,  whose  heart  trusted  in  the  Lord  God  of  Israel,  as  the 
text  plainly  witnesseth :  "  The  Lord  that  delivered  me  out  of  the 
paw  of  the  hon,  and  out  of  the  paw  of  the  bear,  will  dehver  me 

33 


258  CONMENTART    ON   GALATIANS. 

out  of  the  hand  of  the  PhiUstine."  Moreover :  "  Thou  comest 
to  me  with  a  sword,  and  with  a  spear,  and  with  a  shield  :  but  I 
come  to  thee  in  the  name  of  the  Lord  of  hosts,  the  God  of  the 
host  of  Israel,  upon  whom  thou  hast  railed  this  day.  This  day 
shall  the  Lord  close  thee  in  my  hand,  and  I  shall  smite  thee, 
and  take  thine  head  from  thee,  &.c.  Because  the  Lord  saveth  not 
with  sword  nor  spear  (for  the  battle  is  the  Lord's,)  and  he  will  give 
you  into  our  hands."  (1  Sam.  xvii.  37,  45,  46,  47.)  You  see  then 
that  he  was  a  righteous  man,  beloved  of  God,  strong  and  constant  in 
faith,  before  he  did  this  work.  This  doing  of  David  therefore  is  not 
a  natural  or  moral  doing,  but  a  faithful  doing. 

So  it  is  said  of  Abel  in  the  same  Epistle,  "  that  through  faith 
he  offered  up  a  better  sacrifice  unto  God  than  Cain."  If  the 
schoolmen  happen  upon  this  place  as  it  is  read  Gen.  iv.  5  (where 
it  is  simply  set  out,  how  that  both  Cain  and  Abel  offered  up  their 
gifts,  and  that  the  Lord  had  respect  unto  Abel  and  his  offerings,) 
by  and  by  they  take  hold  of  these  words :  "  They  offered  their 
oblations  unto  the  Lord  ;  the  Lord  had  respect  to  the  offerings 
of  Abel,"  and  cry  out,  saying,  "  Here  ye  see  that  God  had  respect 
to  offerings ;  therefore  works  do  justify.  So  that  these  filthy 
swine  do  think  that  righteousness  is  a  moral  thing,  only  beholding 
the  visor  or  outward_  show  of  the  work,  and  not  the  heart  of  him 
that  doeth  the  work  :  whereas,  notwithstanding,  even  in  philosophy 
they  are  constrained,  not  to  look  upon  the  bare  work,  but  the 
good  will  of  the  worker.  But  here  they  stand  altogether  upon 
these  words :  "  they .  offered  up  gifts  :  the  Lord  had  respect  unto 
Abel  and  to  his  offerings :"  and  -ce  not  that  the  text  saith  plainly 
in  Genesis,  that  the  Lord  had  respect  first  to  the  person  of  Abel, 
which  pleased  the  Lord  because  of  his  faith,  and  afterwards  to 
his  offerings.  Therefore  in  divinity  we  speak  of  faithful  works, 
sacrifices,  oblations,  and  gifts,  that  is  to  say,  which  are  offered 
up  and  done  in  faith,  as  the  Epistle  to  the  Hebrews  declareth, 
saying,  "  Through  faith  Abel  offered  up  a  better  sacrifice : 
through  faith  Enoch  was  taken  away :  through  faith  Abraham 
obeyed  God,"  &c.  We  have  here  then  a  rule  set  forth  in  the 
eleventh  to  the  Hebrews,  how  we  should  simply  answer  to  the 
arguments  objected  of  the  adversaries  as  touching  the  law  and 
works,  that  is  to  say,  this  or  that  man  did  this  or  that  work  in  faith : 
and  by  this  means  thou  givest  a  solution  to  all  their  arguments, 
and  so  stoppest  their  mouths,  that  they  can  have  nothing  to  reply 
again. 


COMMENTARY   ON    GALATIANS.  259 

Hereby  it  appeareth  manifestly  that,  in  divinity  and  divine 
matters,  the  work  is  nothing  worth  without  faith,  but  thou  must 
needs  have  faith  before  thou  begin  to  work.  "  For  without  faith  it 
is  impossible  to  please  God,"  (Heb.  xi.  6.)  But  he  that  will  come 
unto  God  must  believe.  Wherefore  in  the  Epistle  to  the  Hebrews  it 
is  said,  that  the  sacrifice  of  Abel  was  better  than  the  sacrifice  of 
Cain,  because  he  believed  ;  therefore  the  work  or  the  sacrifice  of 
Abel  was  faithful.  Contrariwise,  in  Cain,  because  he  was  wicked 
and  an  hypocrite,  there  was  no  faith  or  tnist  of  God's  grace  or 
favour,  but  mere  presumption  of  his  own  righteousness,  and  there- 
fore his  work  whereby  he  went  about  to  please  God  was  hypocritical 
and  unfaithful.  Wherefore  the  adversaries  themselves  are  compelled 
to  grant,  that  in  ali  the  works  of  the  saints,  faith  is  piesupposed  or 
goeth  before,  for  the  which  their  works  do  please  God,  and  are  ac- 
cepted of  him.  Therefore  in  divinity  there  is  a  new  doing,  clean 
contrary  to  the  moral  doing. 

Moreover,  we  are  also  wont  to  distinguish  faith  after  this  manner, 
that  faith  is  sometimes  taken  without  the  work,  sometimes  with 
the  work.  For  hke  as  an  artificer  speaketh  diversely  of  the  matter 
wherereupon  he  Avorketh,  and  likewise  of  a  gardener  of  the  tree 
being  barren  or  fruitful,  even  so  the  Holy  Ghost  speaketh  diversely 
of  faith  in  the  Scripture ;  sometimes  of  an  absolute  faith,  some- 
times of  a  compound,  oi",  as  a  man  would  say,  an  incarnate  faith. 
Now,  an  absolute  faith  is  this,  when  the  Scripture  speaketh  abso- 
lutely of  justification,  or  of  the  being  justified,  as  is  to  be  seen  in 
the  Epistles  to  the  Romans  and  to  the  Galatians.  But  whenMhe 
Scripture  speaketh  of  rewards  and  works,  then  it  speaketh  of  the 
compound  or  incarnate  faith.  We  will  rehearse  some  examples  of 
the  faith,  as  "  Faith  which  worketh  by  love.  Do  this,  and  thou 
shalt  live.  If  thou  wilt  enter  into  life,  keep  the  commandments. 
He  that  doth  these  things  shall  live  in  them.  Decline  from  evil,  and 
do  that  which  is  good."  (Gal.  v.  6  ;  Luke  i.  18 ;  Matt.  xix.  17 ; 
Rom.  X.  5 ;  Psal.  xxxvii.  27.)  In  these  and  such-like  places,  as 
there  are  many  in  the  Holy  Scripture,  where  mention  is  made  of 
doing,  the  Scripture  always  speaketh  of  faithful  doing,<as  when  it 
saith,  "  Do  this,  and  thou  shalt  live,"  it  meaneth  thus ;  See  first  that 
thou  be  faithful,  that  dbou  have  a  right  judgment  of  reason  and  a 
good  will,  that  is  to  say,  faith  in  Christ.  When  thou  hast  this  faith, 
work  on  a  God's  blessing. 

What  marvel  is  it  then,  if  rewards  be  promised  to  this  incarnate 
fciith,  that  is  to  say,  to  the  working  faith,  as  was  the  faith  of  Abel, 
or  to  faithful  works  ?    And  why  should  not  the  Holy  Scripture  thus 


260  COMMENTARY   ON    GALATIANS. 

speak  diversely  of  faith,  when  it  speaketh  divers  ways  of  Christ, 
as  he  is  God  and  man  :  that  is  to  say,  sometimes  of  his  whole 
person,  sometimes  of  his  two  natures  apart,  either  of  his  divine  or 
of  his  human  nature  1  If  it  speak  of  the  natures  apart,  it  speaketh 
of  Christ  absolutely ;  but  if  it  speak  of  the  divine  nature  united 
in  one  person  to  the  human  nature,  then  it  speaketh  of  Christ 
compound  and  incarnate.  There  is  a  common  rule  among  the 
schoolmen  of  the  communication  of  the  proprietors,  when  the 
proprieties  belonging  to  the  divinity  of  Christ  are  attributable  to 
the  humanity,  which  we  may  see  everywhere  in  the  Scriptures. 
As  in  Luke  ii.  10,  the  angel  calleth  the  infant  born  of  the  Virgin 
Mary,  the  Saviour  of  men,  and  the  universal  Lord  both  of  the 
angels  and  men.  And  in  the  first  chapter  he  calleth  him  the 
Son  of  God.  (Luke  i.  32.)  Hereupon  I  may  truly  say,  that  that 
infant  which  lay  in  the  manger  and  in  the  lap  of  the  Virginy 
created  heaven  and  earth,  and  is  Lord  of  the  angels.  Here  I 
speak  indeed  of  a  man  ;  but  man  in  this  proposition  is  a  new  word^ 
and,  as  the  schoolmen  themselves  do  grant,  hath  relation  to  the 
divinity  ;  that  is  to  say,  this  God,  which  was  made  man,  hath  cre- 
ated all  things.  Creation  is  attributed  only  to  the  divinity  of  Christ, 
for  the  humanity  doth  not  create,  and  yet  notwithstanding  it  is  truly 
said,  man  created,  because  the  divinity,  which  only  createth,  is  incar- 
nate with  the  humanity,  and  therefore  the  humanity,  together  with 
the  divinity,  is  partakei-  of  the  same  proprieties.  Wherefore  it  is 
well  and  godly  said,  this  man  Jesus  Christ  brought  Israel  out  of 
Egjipt,  stroke  Pharaoh,  and  wrought  all  the  wondeis  from  the  be- 
ginning of  the  world. 

Therefore  when  the  Scripture  sailh^  "  If  thou  wilt  enter  into 
life,  keep  the  commandments  of  God  j  do  this,  and  thou  shalt 
live,"  6cc^  first  we  must  see  of  what  manner  of  keeping  and  doing 
he  speaketh  ;  for  in  these  and  such  like  places,  as  I  have  said,  he 
speaketh  of  a  compound  faith,  and  not  of  a  naked  and  simple  faith. 
And  the  meaning  of  this  place,  "  Do  this,  and  thou  shalt  hve,"  is 
this  :  thou  shalt  live,  because  of  this  faithful  doing  ;  or,  this  doing 
shall  give  ^nto  thee  life,  because  of  thy  faith  alone.  After  this 
manner  justification  is  attributed  to  faith  alone,  as  creation  is  to  the 
divinity.  And  yet  notwithstanding,  as  it  is  truly  said,  Jesus  the  son 
of  Mary  created  all  things  ;  so  also  justification  is  attributed  to  the 
incarnate  faith,  or  to  the  faithful  doing.  Therefore  we  must  in  no 
wise  tliink  with  the  sophisters  and  hypocrites,  that  works  do  abso- 
lutely justify,  or  that  rewards  are  promised  to  moral  works,  but  to 
laith^ll  works  only» 


COMMENTARY   ON  GALATIANS,  261 

Let  US  therefore  suffer  the  Holy  Ghost  to  speak,  as  he  doth  in 
the  Scriptures,  either  of  naked,  simple,  and  absolute  faith,  or  of  com- 
pound and  incarnate  faith.  All  things  which  are  attributed  to 
works,  do  properly  belong  unto  faith.  For  works  must  not  be 
looked  upon  morally,  but  faithfully,  and  with  a  spiritual  eye.  Faith 
is  the  divinity  of  works,  and  is  so  spread  throughout  the  works  of 
the  faithful,  as  in  the  divinity  throughout  the  humanity  of  Christ, 
Faith  therefore  doth  all  alone  in  the  works  of  the  faithful.  Abra- 
ham is  called  faithful,  because  faith  is  spread  throughout  the  whole 
person  of  Abraham  :  so  that,  beholding  him  working,  I  see  notliing 
of  the  carnal  or  of  the  working  Abraham,  but  of  the  believing  Abra- 
ham. 

Wherefore  when  thou  readest  in  the  Scriptures,  of  the  fathers, 
prophets,  and  kings,  how  they  -vvrought  righteousness,  raised  up 
the  dead,  overcame  kingdoms,  thou  must  remember  that  theSe  and 
€uch-hke  sayings  are  to  be  expounded  as  the  Epistle  to  the  He- 
brews expoundeth  them ;  "  By  faith  they  wrought  righteousness, 
by  faith  they  raised  up  the  dead,  by  faith  they  subdued  kings  and 
kingdoms,"  &c.  (Heb.  xi.  33,  34,  35.)  So  that  faith  incorporated 
the  work,  and  giveih  it  its  perfection.  And  this  the  adversaries, 
if  they  be  well  in  their  \vits,  cannot  deny,  neither  have  they  any 
thing  to  say  or  object  against  it.  Indeed  they  can  cry  out  that  the 
Scripture  speaketh  oftentimes  of  doing  and  working.  And  we  al- 
ways answer  them  again,  that  it  speaketh  also  of  faithful  doing. 
For,  first,  reason  must  be  hghtened  by  faith  before  it  can  work. 
Now,  when  it  hath  a  true  opinioti  and  knowledge  of  God,  then  is 
the  work  incarnate  and  inccM^rate  into  it ;  so  that  whatsoever  is 
attributed  to  faith,  is  afterwards  attributed  to  works  also,  but  yet 
because  of  faith  only  and  alone. 

Wherefore  in  reading  of  the  Scriptures  we  must  learn  to  put  a 
difference  between  the  true  and  the  hypocritical,  the  moral  and 
the  spiritual  doing  of  the  law.  So  shall  we  be  able  to  declare  the 
true  meaning  of  all  those  places  which  seem  to  maintain  the 
righteousness  of  works.  Now,  the  true  doing  of  the  law  is  a  faith- 
ful and  a  spiritual  doing,  which  he  hath  not  that  seeketh  righ- 
teousness by  works.  Therefore  eveiy  doer  of  the  law  and  every 
holy  moral  worker  is  accursed.  For  he  walketh  in  the  presump- 
tion of  his  own  righteousness  against  God,  whilst  he  will  be  jus- 
tified by  man's  free  will  and  reason;  and  so,  in  doing  of  the 
law,  he  doth  it  not.  And  this,  according  to  Paul,  is  to  be  under 
the  works  of  the  law  ;  that  is  to  say,  that  hypocrites  do  the  law, 
and  yet,  in  doing  it,  they  do  it  not;   for  they  understand  this 


S60  COMMENTARY   ON    GALATIANS. 

word,  "  doing,"  according  to  the  literal  sense  of  the  law,  which  in 
true  Christian  divinity  is  nothing  worth.  Indeed  they  work  many 
things,  but  in  the  presumption  of  their  own  righteousness,  and 
without  the  knowledge  of  God  and  faith,  as  the  Pharisee  did 
(Luke  xviii.,)  and  as  Paul  did  before  his  conversion  :  therefore 
they  are  blind  and  miserably  err,  and  so  remain  under  the  curse. 
Wherefore,  again  I  admonish  you,  that  such  sentences  as  the  ad- 
versaries do  allege  out  of  the  Scriptures  concerning  works  and 
rewards,  must  be  spiritually  expounded.  As  if  they  allege  this 
sentence  out  of  Dan.  iv.  "  Redeem  thy  siris  by  alms-deeds,"  thou 
must  not  here  expound  these  words  morally,  but  spiritually.  So 
shalt  thou  see  that  this  word  "  redeem,"  signifieth  no  moral,  but  a 
faithful  doing;  that  is  to  say,  it  inchideth  feith.  For  in  the  Scrip- 
tures, the  work,  as  I  have  said,  requireth  also  a  good  will  and 
right  "judgment  of  reason  to  go  before,  not  moral  as  they  would 
have  it,  but  divine  and  spiritual,  which  is  faith.  By  this  means 
thou  shalt  be  able  to  stop  the  mouths  of  the  peevish  sophisters. 
For  they  themselves  are  compelled  to  grant,  and  so  teach  they 
also  out  of  Aristotle,  that  every  good  work  proceedeth  out  of  man's 
choice  or  free-will.  If  this  be  true  in  philosophy,  much  more 
must  this  good  will  and  right  judgment  of  reason,  guided  by  faith, 
go  before  the  work  in  divinity  and  divine  matters.  And  this  do 
all  words  of  the  imperative  mood,  that  is,  all  such  words  as  are 
commanding,  signify  in  the  Scriptures,  and  all  such  words  also  as 
teach  the  law,  as  the  Epistle  to  the  Hebrews  doth  plainly  declare, 
"  By  faith  Abel  offered,"  &c. 

Now,  admit  the  case  that  this  solution  is  not  sufficient,  although 
it  be  indeed  most  sure  and  certain,  yet,  notwithstanding,  let  this 
be  the  argument  of  all  argmnents,  and  the  principal  mirror  of 
Christians  to  behold,  against  all  the  temptations  and  objections,  not 
only  of  the  adversaries,  but  also  of  the  devil  himself,  namely,  to 
apprehend  and  to  hold  fast  the  head,  which  is  Christ.  Moreover 
admit  that  the  sopiiisters,  being  more  crafty  and  subtle  than  I, 
should  so  snare  and  entangle  me  with  their  argirments,  which  they 
bring  for  the  maintenance  of  works  against  faith,  that  I  sliould 
know  no  way  how  to  wind  myself  out,  which  notwithstanding  it  is 
impossible  for  them  to  do,  yet  will  I  rather  give  reverence  and  credit 
to  Christ  alone,  than  be  persuaded  with  all  the  places  they  are  able 
to  allege  for  the  estabhshing  of  the  righteoitsness  of  works  against 
the  doctrine  of  faith. 

Wherefore,  they  must  be  simply  and  plainly  answered  after  this 
manner :    Here  is  the  Christ,   there  ate  the  testimonies  of   the 


COMMENTARY   ON   GALATIANS.  263 

Scriptures  touching  the  law  and  works.  Now,  Christ  is  the  law 
of  the  Scripture  and  of  all  works.  He  also  is  Lord  of  heaven, 
the  earth,  the  Sabbath,  the  temple^  righteousness,  life,  wrath,  sin, 
death,  and  generally  of  aU  things  whatsoever.  And  Paul  his 
Apostle  showeth  "  that  he  was  made  sin,  and  became  accursed 
for  me."  (Gal.  iii.  3.)  I  hear  then  that  I  could  by  no  other  means 
be  delivered  from  my  sin,  my  death,  and  my  malediction,  but  by 
his  death  and  blood-shedding.  Wherefore  I  conclude  that  it  be- 
hoveth  Christ  himself  to  overcome  my  sin,  death,  and  malediction 
in  hia  own  body,  and  not  the  works  of  the  law  or  mine  own 
works.  And  hereunto  reason  is  constrained  to  yield,  and  say, 
that  Christ  is  not  the  work  of  the  law,  or  my  work  ;  that  his 
blood  and  death  is  not  circumcision,  the  observation  of  the 
ceremonies  of  the  law,  and  much  less  a  monk's  cowl,  a  shaven 
crown,  abstinence,  vows,  and  such-like.  Wherefore  if  he  be  the 
price  of  my  redemption,  if  he  be  made  sin  and  malediction,  that 
he  might  justify  and  bless  me ;  I  care  not  if  thou  bring  a  thousand 
places  of  the  Scripture  for  the  righteousness  of  works  against 
the  righteousness  of  faith,  and  cry  out  never  so  much,  that  the 
Scripture  is  against  me.  I  have  the  Author  and  Lord  of  the 
Scripture  with  me,  on  whose  side  I  will  rather  stand,  than  believe 
all  the  rabblement  of  law-workers  and  merit-workers.  Albeit  it 
is  impossible  that  the  Scripture  should  be  against  this  doctrine, 
unless  it  be  among  the  senseless  and  obstinate  hypocrites  ;  but  to 
the  godly,  and  such  as  have  understanding,  it  giveth  witness  for 
Jesus  Christ  his  Lord.  See  therefore  how  thou  canst  reconcile  the 
Scripture,  which  thou  sayest  is  against  my  doctrine.  As  for  me,  I 
will  stick  to  the  Author  and  Lord  of  the  Scripture. 

Therefore,  if  any  man  thinketh  himself  not  well  able  to  reconcilfe 
Buch  places  of  the  Scripture,  or  answer  unto  the  same  sufficiently, 
and  yet  notwithstanding  is  constrained  to  hear  the  objections  and 
cavillations  of  the  adversaries,  let  him  answer  simply  and  plainly 
after  this  sort :  Thou  settest  against  me  the  servant,  that  is  to 
say,  the  Scripture,  and  that  not  wholly,  neither  yet  the  principal 
part  thereof,  but  only  certain  places  as  touching  the  law  and  works. 
But  I  come  with  the  Lord  himself,  who  is  above  the  Scripture, 
and  is  made  unto  me  the  merit  and  price  of  righteousness  and 
everlasting  life.  On  him  I  lay  hold,  him  I  stick  to,  and  leave 
works  unto  thee ;  which  notwithstanding  thou  never  didst.  This 
solution  neither  the  devil  nor  any  justiciary  can  ever  wrest  from 
thee  or  overthrow.  Moreover  thou  are  in  safety  before  God,  for 
thy  heart  abideth  fixed    in  the  object,   which  is  called    Chiist, 


264  COMMENTARY   ON   GALATIANS. 

who  was  nailed  to  the  cross  and  accursed,  not  for  himself,  but  for  m^ 
as  the  text  saith  :  "  Made  a  curse  for  us."  Hold  fast  this,  and  lay 
it  against  all  the  sentences  of  "the  law  and  works  whatsoever,  and 
say,  Dost  thou  hear  this,  Satan  1  Here  he  must  needs  give  place^ 
for  he  knoweth  that  Christ  is  his  Lord  and  master. 

Verse  11.  And  that  no  man  is  justified  by  the  law  in  the  sight 
of  God,  it  is  evident :  for  the  just  shall  live  by  faith.  (Hab. 
i.  4  ;  Rom.  i.  17,) 

This  is  another  argument  grounded  upcm  the  testimony  of  the 
prophet  Habakkuk,  And  it  is  a  sentence  of  great  weight  and 
authority,  which  Paul  setteth  against  all  the  sentences  touching  the 
law  and  works.  As  if  he  should  say.  What  need  we  any  long  dis- 
putation ?  Here  I  bring  forth  a  most  evident  testimony  of  the  Pro- 
phet, against  the  which  no  man  can  cavil :  "  The  just  man  shall 
live  by  faith."  If  he  live  by  faith,  then  he  liveth  not  by  the  law  j 
for  the  law  is  not  of  faith.  And  here  Paul  excludeth  works  and  the 
law,  as  things  contrary  to  faith. 

The  sophisters,  as  they  are  always  ready  to  corrapt  the  Scrip- 
tures, do  wrest  and  pervert  this  place  after  this  manner  :  "  The 
just  man  doth  live  by  faith  :"^  that  is  to  say^  by  a  working  faith, 
or  formed  and  made  perfect  with  charity  ;  but  if  it  be  not  formed 
with  charity,  then  doth  it  not  justify.  This  gloss  they  themselves 
have  forged,  and  by  the  san>e  they  do  injury  to  the  words  of  the 
Prophet-  If  they  did  call  this  formed  or  furnished  faith,  the  true 
faith  which  the  Scripture  teachet,h,  this  their  gloss  should  not  offend 
me,  for  then  faith  should  not  be  separated  from  charity,  but  from 
the  vain  opinion  of  feith  ;  as  we  also  put  a  difference  between  a 
counterfeit  faith  and  a  true  faith.  The  emmterfeit  faith  is  that 
which  heareth  of  God,  of  Christ,  and  of  all  the  mysteries  of  his  in- 
carnation and  our  redemption ;  which  also  apprehendeth  and  beareth 
away  those  things  which  it  heareth,  yea^  and  can  talk  goodly  there- 
of :  and  yet  there  remaineth  nothing  else  in  the  heart,  but  a  naked 
opinion  and  a  sound  of  the  Gospel.  For  it  neither  reneweth  nor 
changeth  the  heart ;  it  maketh  not  a  new  man,  but  leaveth  him  in 
the  vanity  of  his  former  opinion  and  conversation  ;  and  this  is  a  very 
pernicious  faith.  The  moral  philosopher  is  much  bett«-  than  the 
hypocrite  having  such  a  faith. 

Wherefore,  if  they  would  make  a  distinction  between  faith 
formed  (and  take  it  as  the  Scripture  taketh  it)  and  the  false  or 
counterfeit  faith,  their  distinction  should  nothing  offend  me.  But 
they  speak  of  faith  formed  and  made  perfect  with  charity,  and  make 


COMMENTARY   ON   GALATIANS.  265 

a  double  faith,  that  is  to  say,  formed  and  unformed.  This  pestilent 
and  deviUsh  gloss  I  utterly  detest.  Although,  say  they,  we  have 
faith  infused,  called  fides  infusa^  which  is  the  gift  of  the  Holy 
Ghost,  and  also  hath  gotten  by  our  own  industry,  called  fides  ac- 
quisita,  yet  both  of  them  lack  their  form  and  perfection,  which  is 
charity,  and  are  formed  with  charity.  This  is  to  prefer  charity 
before  faith,  and  to  attribute  righteousness,  not  to  faith,  but  to 
charity.  Wherefore  when  they  do  not  attribute  righteousness  to 
faith,  but  only  in  respect  of  charity,  they  attribute  to  faith  nothing 
at  all. 

Moreover,  these  perverters  of  the  Gospel  of  Christ  do  teach, 
that  even  that  faith  which  they  call  faith  infused,  and  not  received 
by  hearing  nor  gotten  by  any  working,  but  created  in  man  by  the 
Holy  Ghost,  may  stand  with  deadly  sin,  and  that  the  worst  men 
may  have  this  faith  ;  therefore,  say  they,  if  it  be  alone,  it  is  idle 
utterly  and  unprofitable.  Thus  they  take  from  faith  her  office,  and 
give  it  unto  charity ;  so  that  faith  is  nothing,  except  charity,  which 
they  call  the  form  and  perfection  thereof,  be  joined  withal.  This 
is  a  deviUsh  and  a  blasphemous  kind  of  doctrine,  which  utterly  de- 
faceth  and  overthroweth  the  doctrine  of  faith,  and  carrieth  a  man 
clean  from  Christ  the  Mediator,  and  from  faith,  which  is  the  hand 
and  only  means  whereby  we  apprehend  him.  For  if  charity  be  the 
form  and  perfection  of  faith,  as  they  dream,  then  am  I  by  and  by 
constrained  to  say,  that  charity  is  the  principal  part  of  the  Christian 
religion ;  and  so  I  lose  Christ,  his  blood,  and  all  his  benefits,  and 
now  I  rest  altogether  in  a  moral  doing,  even  as  the  Pope,  the  hea- 
then philosopher,  and  the  Turk  doth. 

But  the  Holy  Ghost,  which  giveth  to  all  men  both  mouth  and 
tongue,  knoweth  how  to  speak.  He  could  have  said  (as  the 
sophisters  do  wickedly  imagine,)  the  righteous  man  shall  live  by 
faith,  formed  and  beautified,  or  made  perfect  by  charity.  But 
this  he  omitteth  of  purpose,  and  saith  plainly,  "The  righteous 
man  Uveth  by  faith."  Let  these  dotish  sophisters  go,  therefore, 
with  this  their  wicked  and  pestilent  gloss,  we  will  still  hold  and 
extol  this  faith,  which  God  himself  hath  called  faith,  that  is  to 
say,  a  true  and  a  certain  faith,  which  doubteth  not  of  God,  nor  of 
his  promises,  nor  of  the  forgiveness  of  sins  through  Christ,  that 
we  may  dwell  sure  and  safe  in  this  our  object  Christ,  and  may 
keep  still  before  our  eyes  the  passion  and  blood  of  the  Mediator 
and  all  his  benefits.  Now,  faith  alone  which  layeth  hold  upon 
Christ,  is  the  only  means  that  we  suffer  not  those  benefits  to  be 
taken  out  of  their  sight.     Wherefore,  rejecting  this  pestilent  gloss, 

34 


866  COMMENTARY    ON    GALATIANS. 

we  must  understand  this  place  of  faith,  only  and  alone.  And  this 
Paul  himself  declareth,  when  he  reasoneth  against  faith  formed  with 
charity,  after  this  sort : 

Verse  12.     And  the  law  is  not  of  faith. 

The  schoolmen  say,  The  righteous  man  doth  Uve,  if  his  faith  be 
formed  and  adorned  with  charity.  But  contrariwise  Paul  saith, 
"  The  law  is  not  of  faith."  But  what  is  the  law  ?  Is  it  not  also 
a  commandment  touching  charity  ?  Yea,  the  law  commandeth 
nothing  else  but  charity,  as  we  may  see  by  the  text  itself:  ''Thou 
ehalt  love  the  Lord  thy  God  with  all  thy  soul,"  &.c.  (Deut.  vi.  5  ; 
Matt.  xxii.  37.)  Again :  "  showing  mercy  unto  thousands  that 
love  him  and  keep  his  commandments."  (Exod.  xx.  6.)  Also : 
"  In  these  two  commandments  consisteth  the  law  and  the  pro- 
phets." (Matt.  xxii.  40.)  If  the  law,  then,  that  commandeth 
charity,  be  contrary  to  faith,  it  must  needs  follow  that  charity  is 
not  of  faith.  So  Paul  plainly  confuteth  the  gloss  which  the 
sophisters  have  forged  touching  their  fornlfed  faith,  and  speaketh 
only  of  faith,  as  it  is  separate  from  the  law.  Now,  the  law  being 
separate  and  set  apart,  charity  is  also  set  apart,  with  all  that  belong- 
eth  to  the  law,  and  faith  only  is  left,  which  justifieth  and  quickeneth 
to  everlasting  hfe. 

Paul  therefere  reasoneth  here  out  of  a  plain  testimony  of  the 
Prophet,  that  there  is  none  which  obtaineth  justification  and  life 
before  God,  but  the  believing  man,  who  obtaineth  righteousness 
and  everlasting  life  without  the  law  and  without  charity,  by  faith 
alone.  The  reason  is,  because  the  law  is  not  of  faith ;  that  is, 
the  law  is  not  faith,  or  any  thing  belonging  to  faith,  for  it  believeth 
not ;  neither  are  the  work  of  the  law  faith,  nor  yet  of  faith ; 
therefore  faith  is  a  thing  much  differing  from  the  law,  like  as  the 
promise  is  a  thing  much  differing  from  the  law.  For  the  promise 
is  not  apprehended  by  working,  but  by  believing.  Yea,  there  is  as 
great  a  difference  between  the  promise  and  the  law,  and  conse- 
quently between  faith  and  works,  as  there  is  distance  between 
heaven  and  earth. 

It  is  impossible  therefore  that  faith  should  be  of  the  law.  For 
faith  only  resteth  in  the  promise,  it  only  apprehendeth  and  knoweth 
God,  and  standeth  only  in  receiving  good  things  of  God.  Con- 
trariwise, the  law  and  works  consist  in  exacting,  in  doing,  and  in 
giving  unto  God.  As  Abel,  offering  his  sacrifice,  givelh  unto 
God;   but  he  beUeving,   receiveth  of   God.     Paul  therefore  con- 


COMMENTARY    ON    GALATIANS.  2&T 

cludeth  mightily  out  of  this  place  of  Habakkuk,  that  the  righteous 
man  Uveth  by  faith  alone.  For  the  law  in  no  wise  belongeth  unto 
faith,  because  the  law  is  not  the  promise.  But  faith  resteth  only 
upon  the  promise.  Wherefore,  as  there  is  a  difference  between 
the  law  and  the  promise,  so  is  there  also  between  works  and  faith. 
That  gloss  therefore  of  the  schoolmen  is  false  and  wicked,  which 
joineth  the  law  and  faith  together,  yea,  rather  it  quencheth  faith, 
and  setteth  the  law  in  the  place  of  faith.  And  here  note  that 
Paul  always  speaketh  of  such  as  would  do  the  law  morally,  and 
not  according  to  the  Scripture.  But  whatsoever  is  said  of  such  good 
works  as  the  Scripture  requireth,  the  same  is  attributed  to  faith 
alone. 

Verse  12.     But  the  man  that  shall  do  those  things  shall  live  in 

them. 

Paul  here  goeth  about  to  show  what  is  the  very  true  righteousness 
of  the  law  and  of  the  Gospel.  The  righteousness  of  the  law  is  to 
fulfil  the  law,  according  to  that  saying,  "  He  that  shall  do  those 
things,  shall  live  in  them."  The  righteousness  of  faith  is  to 
believe,  according  to  that  saying,  "  The  righteous  man  doth  live  by 
faith."  The  law  therefore  requireth  that  we  should  yield  somewhat 
unto  God.  But  faith  requireth  no  works  of  us,  or  that  we  should 
give  anything  unto  God,  but  that  we,  beheving  the  promise  of 
God,  should  receive  of  him.  Therefore  the  office  of  the  law  is  to 
work,  as  the  office  of  faith  is  to  assent  unto  the  promises.  For  faith 
is  the  faith  of  the  promise,  and  the  work  is  the  "work  of  the  law. 
Paul  therefore  standeth  upon  this  word,  doing ;  and  that  he  may 
plainly  show  what  is  the  confidence  of  the  law,  and  what  is  the  con- 
fidence of  works,  he  compareth  the  one  with  the  other,  the  promise 
with  the  law,  and  faith  with  works.  He  saith,  that  of  the  law  there 
Cometh  nothing  else  but  only  doing ;  but  faith  is  a  clean  contrary 
thing,  namely,  that  which  assenteth  to  the  promise,  and  layeth  hold 
upon  it. 

These  four  things  therefore  must  be  perfectly  distinguished. 
For  as  the  law  hath  its  proper  office,  so  hath  the  promise.  To 
the  law  pertaineth  doing,  and  to  the  promise  believing.  Where- 
fore, as  far  as  the  law  and  the  promise  are  separate  asunder,  so 
far  also  are  doing  and  believing.  By  the  which  distinction  Paul 
here  goeth  about  to  separate  charity  from  faith,  and  to  teach  that 
charity  justifieth  not,  because  the  law  worketh  or  helpeth  nothing 
to  justification.  Faith  alone  therefore  justifieth  and  quickeneth  ; 
and  yet  it  standeth  not  alone,  that  is  to  say,  it  is  not  idle,  albeit 


268  COMMENTARY   ON   GALATIANS. 

that  in  her  degree  and  office  it  standeth  alone.  Ye  see  the  cause 
then  why  Paul  here  allegeth  this  place,  namely,  that  he  may  sepa- 
rate faith  and  charity  far  asunder. 

Fie  upon  the  sophLsters,  therefore,  with  their  cursed  gloss  and 
their  bhnd  distinction  of  faith  formed  and  unformed.  For  these 
new  forged  terms,  faith  formed,  faith  unformed,  faith  gotten  by 
man's  industry,  and  such-like,  are  very  monsters  devised  by  the  devil, 
to  no  other  end  but  to  deface  and  destroy  the  true  Christian  doctrine 
and  faith,  to  blaspheme  and  tread  Christ  under  foot,  and  to  establish 
the  righteousness  of  Avorks.  Indeed  works  must  follow  faith, 
but  faith  must  not  be  works,  or  works  faith ;  but  the  bounds  and  the 
kingdoms  of  the  law  or  works,  and  of  faith,  must  be  rightly  distin- 
guished the  one  from  the  other. 

When  we  beUeve,  therefore,  we  live  only  by  faith  in  Christ,  who 
is  without  sin,  who  is  also  our  mercy-seat  and  remission  of  sins. 
Contrariwise,  when  we  observe  the  law,  we  work  indeed,  but  we 
have  no  righteousness  nor  life.  For  the  office  of  the  law  is  not 
to  justify  and  give  life,  but  to  show  forth  sin,  and  to  destroy. 
Indeed  the  law  saith,  "He  that  shall  do  those  things  shall  live 
in  them."  But  where  is  he  which  doth  the  law ;  that  is,  "  which 
loveth  God  with  all  his  heart,  and  his  neighbour  as  hhnself?" 
Therefore  no  man  doth  the  law;  and  although  he  go  about  to 
do  it  never  so  much,  yet  in  dqing  it,  he  doth  it  not ;  therefore  he 
abideth  under  the  curse.  But  faith  worketh  not,  but  believeth  in 
Christ  the  justifier.  Ther^ore  a  man  liveth  not  because  of  his 
doing,  but  because  of  his  believing.  But  a  faithfvd  man  performeth 
the  law ;  and  that  which  he  doeth  not,  is  forgiven  him  through  the 
remission  of  sins  for  Christ's  sake ;  and  that  which  is  remaining  is 
not  imputed  unto  him. 

Paul  therefore  in  this  place,  and  in  the  tenth  chapter  to  the 
Romans,  compareth  the  righteousness  of  the  law  and  of  faith 
together,  where  he  saith,  "  He  that  shall  do  those  things,  shall 
hve  in  them."  As  though  he  would  say.  It  were  indeed  a  goodly 
matter  if  we  could  accomplish  the  law ;  but  because  no  man  doth 
it  we  must  fly  unto  Christ,  "  who  is  the  end  of  the  law  to  righ- 
teousness to  every  one  that  believeth.  He  was  made  under  the 
law,  that  he  might  redeem  us  that  were  under  the  law."  (Rom.  x.  4  ; 
Gal.  iv.  4.)  Believing  in  him  we  receive  the  Holy  Ghost,  and 
we  begin  to  do  the  law;  and  that  which  we  do  not,  is  not  im- 
puted unto  us  because  of  our  faith  in  Christ.  But  in  the  life  to 
come  we  shall  no  more  have  need  of  faith.  (1  Cor.  xiii.  12.)  For 
then  we  shall  not  see  darkly  through  a  glass,  as  we  now  do,  but 


COMMENTARY    ON    GALATIANS.  269 

we  shall  see  face  to  face  :  that  is  to  say,  there  shall  be  a  most  glori- 
ous brightness  of  the  eternal  majesty,  in  which  we  shall  see  God 
even  as  he  is.  There  shall  be  a  true  and  perfect  knowledge  and 
love  of  God,  a  perfect  hght  of  reason  and  a  good  will,  not  such  a 
moral  and  philosophical  will  as  the  Popish  schoolmen  dream  of,  but 
an  heavenly,  divine,  and  eternal  will.  Here  in  the  mean  time,  in 
spirit  by  faith,  we  look  for  the  hope  of  righteousness.  Contrariwise, 
they  that  seek  forgiveness  of  sins  by  the  law,  and  not  by  Christ,  do 
"never  perform  the  law,  but  abide  under  the  curse. 

Paul  therefore  calleth  them  only  righteous,  which  are  justified 
through  the  promise,  or  through  faith  in  the  promise  without  the 
law.  Wherefore,  they  that  are  of  the  works  of  the  law,  and  will 
seem  to  do  the  law,  do  it  not.  For  the  Apostle  generally  con- 
cludeth,  that  all  they  which  are  of  the  works  of  the  law  are  under 
the  curse,  under  the  which  they  should  not  be  if  they  fulfilled  the 
law.  Indeed  it  is  true  that  a  man  doing  the  works  of  the  law, 
shall  live  in  them,  that  is,  shall  be  blessed,  but  such  a  one  cannot 
be  found.  Now,  seeing  there  is  a  double  use  of  the  law,  the  one 
poUtic,  and  the  other  spiritual,  he  that  will  understand  this  sentence 
civilly,  may  do  it  after  this  sort :  "  He  that  shall  do  these  things 
shall  live  in  them,"  that  is,  if  a  man  obey  the  magistrate  outwardly 
and  in  the  pohtic  government,  he  shall  avoid  punishment  and  death, 
for  then  the  civil  magistrate  hath  no  power  over  him.  This  is  the 
politic  use  of  the  law,  which  serveth  to  bridle  those  that  are  rude 
and  untractable.  But  Paul  here  speaketh  not  of  this  use,  but  en- 
treateth  of  this  place  like  a  divine,  therefbre  there  is  a  condition 
necessarily  included.  As  if  he  said.  If  men  could  keep  the  law,  they 
should  be  happy.  But  where  are  they  ?  They  are  not  therefore 
doers  of  the  law,  except  they  be  justified  before  and  without  the  law, 
through  faith. 

Wherefore,  when  Paul  curseth  and  condemneth  those  which  are 
of  the  works  of  the  law,  he  speaketh  not  of  such  as  are  justified 
through  faith,  but  of  such  as  go  about  to  be  justified  by  works, 
without  faith  in  Christ.  This  I  say  lest  any  man  should  follow 
the  fond  imagination  of  Jerome,  who,  being  deceived  by  Origen, 
understood  nothing  at  all  in  Paul,  but  took  him  as  a  mere  civil 
lawyer.  Hereupon  he  reasoneth  after  this  manner :  The  holy 
patriarchs,  prophets,  and  kings  were  circumcised  and  offered 
sacrifice,  therefore  they  observed  the  law.  But  it  were  a  wicked 
thing  to  say  that  they  are  under  the  curse  :  therefore  all  they  that 
are  of  the  works  of  the  law  are  not  under  the  curse.  Thus  he 
setteth  himself  against  Paul  without  all  judgment,  making  no  dif- 


270  COMMENTARY   ON    GALATIANS. 

ference  between  the  true  doers  of  the  law  justified  by  faith,  and 
those  workers  which  seek  to  be  justified  by  the  law,  without  faith. 

But  Paul  speaketh  here  nothing  against  those  that  are  justified 
by  faith,  and  are  true  doers  of  the  law  indeed,  for  they  are  not  of 
the  works  of  the  law ;  but  against  those  which  not  only  do  not 
keep  the  law,  but  also  sin  against  the  same.  For  the  Lord  com- 
mandeth  that  we  should  fear,  love,  and  worship  God  with  a  true 
faith.  This  they  do  not,  but  choose  out  new  kinds  of  worship  and 
works  which  were  never  commanded  of  God,  by  the  which  God 
is  not  pacified,  but  more  provoked  to  anger,  according  to  that  say- 
ing, "  They  worship  me  in  vain  with  the  commandments  of  men." 
(Matt.  XV.  9.)  Therefore  they  are  full  of  impiety,  rebels  against 
God,  and  idolaters,  sinning  grievously  against  the  first  command- 
ment above  all  the  rest.  Moreover,  they  are  full  of  wicked  concu- 
piscence, wrath,  and  other  great  passions.  Briefly,  there  is  no  good 
thing  in  them,  but  that  outwardly  they  would  seem  to  be  righteous 
and  to  accomplish  the  law. 

So  we  also  which  are  justified  by  faith,  as  were  the  Patriarchs, 
Prophets,  and  all  the  Saints,  are  not  of  the  works  of  the  law,  as 
concerning  justification.  But  in  that  we  are  in  the  flesh,  and  have 
as  yet  the  remnants  of  sin  in  us,  we  are  under  the  law,  and  yet  not 
under  the  curse,  because  the  remnants  of  sin  are  not  imputed  unto 
us  for  Christ's  sake,  in  whom  we  believe.  For  the  flesh  is  an  enemy 
unto  God,  and  that  concupiscence  which  yet  remaineth  in  us  not 
only  fulfilleth  not  the  law,  but  also  sinneth  against  the  same,  rebel- 
ling against  us,  and  leading  us  captive  into  bondage.  (Rom.  vii.) 
Now,  if  the  law  be  not  fulfilled  in  the  saints,  but  that  many  things 
are  done  in  them  contrary  to  the  law,  if  evil  concupiscence  and  the 
remnants  of  sin  are  yet  remaining  in  them,  which  do  so  hinder 
them  that  they  cannot  fear  and  love  God,  they  cannot  call  upon 
God  with  assured  trust,  they  cannot  praise  God  and  reverence  his 
word  as  they  should  do  :  much  more  is  this  true  in  a  man  which  is 
not  yet  justified  by  faith,  but  is  an  enemy  unto  God,  and  with  all  his 
heart  despiseth  and  hateth  the  word  and  work  of  God.  Ye  see, 
then,  that  Paul  speaketh  here  of  such  as  will  fulfil  the  law,  and  be 
justified  thereby,  although  they  have  not  yet  received  faith,  and  not 
of  the  fathers  and  saints,  as  Jerome  imagineth,  which  are  justified 
by  faith  already. 


COMMENTARY   ON   GALATIANS.  271 

Verse  13.  Christ  has  redeemed  us  from  the  curse  of  the  law, 
when  he  was  made  a  curse  for  us.  {For  it  is  written,  Cursed 
is  every  one  that  hangeth  on  a  tree.)     (Deut.  xxi.  23.) 

Here  again  Jerome  and  the  Popish  sophisters  which  follow  him 
are  much  troubled,  and  miserably  rack  this  most  comfortable 
place,  seeking,  as  they  would  seem,  with  a  godly  zeal  to  turn 
away  this  reproach  from  Christ,  that  he  should  be  called  a  curse 
or  execration.  They  shift  off  this  sentence  after  this  manner ; 
that  Paul  spake  not  here  in  good  earnest ;  and  therefore  they' 
most  wickedly  affirm,  that  the  Scripture  in  Paul  agreeth  not  with 
itself.  And  this  they  prove  after  this  manner :  the  sentence,  say 
they,  of  Moses,  which  Paul  here  allegeth,  speaketh  not  of  Christ. 
Moreover,  this  general  clause  [whosoever]  which  Paul  allegeth,  is 
not  added  in  Moses.  Again,  Paul  omitteth  this  word  [of  God] 
which  is  in  Moses.  To  conclude,  it  is  evident  enough,  that 
Moses  speaketh  of  a  thief  or  a  malefactor,  which  by  his  evil  deeds 
hath  deserved  the  gallows,  as  the  Scripture  plainly  witnesseth  in 
the  twenty-first  chapter  of  Deuteronomy.  Therefore  they  ask 
this  question,  how  this  sentence  may  be  applied  to  Christ,  that  he  is 
accursed  of  God,  and  hanged  upon  a  tree,  seeing  that  he  is  no 
malefactor  or  thief,  but  righteous  and  holy  ?  This  may  peradven- 
ture  move  the  simple  and  ignorant,  thinking  that  the  sophisters  do 
speak  it,  not  only  wittily,  but  also  very  godly,  and  thereby  do  defend 
the  honour  and  glory  of  Christ,  and  give  warning  to  all  Christians 
to  beware  that  they  think  not  so  wickedly  of  Christ,  that  he  should 
be  made  a  curse,  (fcc.  Let  us  see  therefore  what  the  meaning  and 
purpose  of  Paul  is. 

But  here  again  we  must  make  a  distinction,  as  the  words  of 
Paul  do  plainly  show.  For  he  saith  not,  that  Christ  was  made  a 
curse  for  himself,  but  for  us.  Therefore  all  the  weight  of  the 
matter  standeth  in  this  word,  "for  us."  For  Christ  is  innocent 
as  concerning  his  own  person,  and  therefore  he  ought  not  to  have 
been  hanged  upon  a  tree  ;  but  because,  according  to  the  law  of 
Moses,  every  thief  and  malefactor  ought  to  be  hanged,  therefore 
Christ  also,  according  to  the  law  ought  to  be  hanged,  for  he  sus- 
tained the  person  of  a  sinner  and  of  a  thief,  not  of  one,  but  of  all 
sinners  and  thieves.  For  we  are  sinners  and  thieves,  and  there- 
fore guilty  of  death  and  everlasting  damnation.  But  Christ  took 
all  our  sins  upon  him,  and  for  them  died  upon  the  cross :  there- 
fore it  behoved  that  he  should  become  a  transgressor,  and,  as 


272  COMMENTARY   ON   GALATIANS. 

Isaiah  the  prophet  saith,  chap,  iii.,  "  to  be  reckoned  and  accounted 
among  transgressors  and  trespassers." 

And  this,  no  doubt,  all  the  Prophets  did  foresee  in  spirit,  that 
Christ  should  become  the  greatest  transgressor,  murderer,  adul- 
terer, thief,  rebel,  and  blasphemer,  that  ever  was  or  could  be  in 
the  world.  For  he  being  made  a  sacrifice  for  the  sins  of  the 
whole  world,  is  not  now  an  innocent  person  and  without  sins,  is 
not  now  the  Son  of  God  born  of  the  Virgin  Mary ;  but  a  sinner, 
which  hath  and  carrieth  the  sin  of  Paul,  who  was  a  blasphemer, 
an  oppressor,  and  a  persecutor ;  of  Peter,  which  denied  tliJhrist ; 
of  David,  which  was  an  adulterer,  a  murderer,  and  caused  the 
Gentiles  to  blaspheme  the  name  of  the  Lord ;  and  briefly,  which 
hath  and  beareth  all  the  sins  of  all  men  in  his  body  ;  not  that  he 
himself  committed  them,  but  for  that  he  received  them  being 
committed  or  done  of  us,  and  laid  them  upon  his  own  body,  that 
he  might  make  satisfaction  for  them  with  his  own  blood.  (Isaiah 
liii.  5  ;  Matt.  viii.  17.)  Therefore  this  general  sentence  of  Moses 
comprehended  him  also,  albeit  in  his  own  person  he  was  inno- 
cent, because  it  found  him  amongst  sinners  and  transgressors ; 
like  as  the  magistrate  taketh  him  for  a  thief,  and  punisheth  him 
whom  he  findeth  among  other  thieves  and  transgressors,  though 
he  never  committed  any  thing  worthy  of  death.  Now,  Christ 
was  not  only  found  amongst  sinners,  but  of  his  own  accord,  and 
by  the  will  of  his  Father,  he  would  also  be  a  companion  of  sin- 
ners, taking  upon  him  the  flesh  and  blood  of  those  which  were 
sinners,  thieves,  and  plunged  into  all  kinds  of  sin.  AVhen  the  law, 
therefore,  found  him  among  thieves,  it  condemned  and  killed  him  as 
a  thief. 

The  Popish  sophisters  do  spoil  us  of  this  knowledge  of  Christ 
and  most  heavenly  comfort,  namely,  that  Christ  was  made  a  curse, 
that  he  might  deliver  us  from  the  curse  of  the  law,  when  they 
separate  him  from  sins  and  sinners,  and  only  set  him  out  imto  us 
an  example  to  be  followed.  By  this  means  they  make  Christ,  not 
only  unprofitable  unto  us,  but  also  a  judge  and  a  tyrant,  Avhich  is 
angry  with  our  sins,  and  condemneth  sinners.  But  we  must  as  well 
wrap  Christ,  and  know  him  to  be  wrapped  in  our  sins,  in  our  male- 
diction, in  our  death,  and  in  all  our  evils,  as  he  is  Avrapped  in  our 
flesh  and  in  our  blood. 

But  some  man  Avill  say,  It  is  very  absurd  and  slanderous  to 
call  the  Son  of  God  a  cursed  sinner.  I  answer,  if  thou  wilt  deny 
him  to  be  a  sinner,  and  to  be  accursed,  deny  also  that  he  was 


COMMENTARY   ON   GALATIANS.  273 

crucified  and  died.  For  it  is  no  less  absurd  to  say,  that  the  Son 
of  God,  as  our  faith  confesseth  and  beUeveth,  was  crucified  and 
suffered  the  pains  of  sin  and  death,  than  to  say,  that  he  is  a 
sinner  and  accursed.  But  if  it  be  not  absurd  to  confess  and 
beUeve,  that  Christ  was  crucified  between  two  thieves,  then  it  is 
not  absurd  to  say  also  that  he  was  accursed,  and  of  all  sinners  the 
greatest  These  words  of  Paul  are  not  spoken  in  vain ;  "  Clnist 
was  made  a  curse  for  us  ;  God  made  Christ,  which  knew  no  sin,  to 
become  sin  for  us,  that  we  in  him  might  be  made  the  righteousness 
of  God."    (2  Cor.  v^ 

After  the  same  manner  John  the  Baptist  calleth  him,  "  the 
Lamb  of  God,  which  taketh  away  the  sins  of  tlie  world,"  (John  i. 
29.)  He  verily  is  innocent,  because  he  is  the  unspotted  and 
undefiled  Lamb  of  God.  But  because  he  beareth  the  sins  of  the 
world,  his  innocency  is  burdened  with  the  sins  and  guilt  of  the 
whole  world.  Whatsoever  sins  I,  thou,  and  we  all  have  done,  or 
shall  do  hereafter,  they  are  Christ's  own  sins  as  verily  as  if  he 
himself  had  done  them.  To  be  brief,  our  sins  must  needs  become 
Christ's  own  sin,  or  else  we  shall  perish  for  ever.  This  true 
knowledge  of  Christ,  which  Paul  and  the  Prophets  have  most 
plainly  delivered  unto  us,  the  wicked  sophisters  have  darkened  and 
defaced. 

Isaiah  speaketh  thus  of  Christ ;  "  God,"  saith  he,  "  laid  the 
iniquity  of  us  all  upon  him."  (Isaiah  hii.)  We  must  not  make 
these  words  less  than  they  are,  but  leave  them  in  their  own  proper 
■signification.  For  God  dallieth  not  in  the  words  of  the  Prophet, 
but  speaketh  earnestly,  and  of  great  love :  to  wit,  that  Christ,  this 
Lamb  of  God,  should  bear  the  sins  of  us  all  But  wliat  is  it  to 
bear  ?  The  sophisters  answer,  to  be  punished.  Very  well :  but 
wherefore  is  Christ  punished  ?  Is  it  not  because  he  hath  sin  and 
beareth  sin  ?  Now  that  Christ  hath  sin,  the  Holy  Ghost  witnesseth 
in  the  40th  Psalm,  "  My  sins  have  taken  such  hold  of  me,  that  I 
am  not  able  to  look  up  ;  yea,  they  are  more  in  number  than  the 
hairs  of  my  head."  In  this  Psalm,  and  certain  others,  the  Holy 
Ghost  speaketh  in  the  person  of  Christ,  and  in  plain  words  wit- 
nesseth that  he  had  sins.  For  this  testimony  is  not  the  voice  of  an 
innocent,  but  of  a  suffering  Christ,  which  took  upon  him  to  bear  the 
person  of  all  sinners,  and  therefore  was  made  guilty  of  the  sins  of 
the  whole  world. 

Wherefore  Christ  was  not  only  crucified  and  died,  but  sin  also, 
through  the  love  of  the  divine  Majesty,  was  laid  upon  him.  When 
isin  was  laid  upon  him,  then  cometh  the  law  and  saith,  "  Every 

35 


274  COMMENTARY   ON   GALATIANS. 

sinner  must  die."  Therefore,  O  Christ,  if  thou  wilt  answer,  become 
guilty,  and  suffer  punishment  for  sinners,  thou  must  also  bear  sin 
and  malediction.  Paul  therefore  doth  very  well  allege  this  general 
sentence  out  of  Moses  as  concerning  Christ ;  "  Every  one  that 
hangeth  upon  the  tree  is  the  accursed  of  God  ;"  but  Christ  hath 
hanged  upon  the  tree,  therefore  Christ  is  the  accursed  of  God. 

And  this  is  a  singular  consolation  for  alt  Christians,  so  to  clothe 
Christ  with  our  sins,  and  to  wrap  him  in  my  sins,  thy  sins,  and 
the  sins  of  the  whole  world,  and  so  to  behold  him  bearing  all  our 
iniquities.  For  the  beholding  of  him  after  this  manner,  shall 
easily  vanquish  all  the  fantastical  opinions  of  the  Papists,  con- 
cerning the  justification  of  works.  For  they  do  imagine,  as  I 
have  said,  a  certain  faith  formed  and  adorned  with  charity.  By 
this,  they  say,  sins  are  taken  away,  and  men  are  justified  before 
God.  And  what  is  this  else,  I  pray  you,  but  to  unwrap  Christ, 
and  to  srtrip  him  quite  out  of  our  sins,  to  make  him  innocent,  and 
to  charge  and  overwhelm  ourselves  with  our  own  sins,  and  to  look 
upon  them,  not  in  Christ,  but  in  ourselves  ?  Yea,  what  is  this 
else  but  to  take  Christ  clean  away,  and  to  make  him  utterly 
unprofitable  unto  us  1  For  if  it  be  so  that  we  put  away  sin  by  the 
works  of  the  law  and  charity,  then  Christ  taketh  them  not  away. 
For  if  he  be  the  Lamb  of  God  ordained  from  everlasting  to  take 
away  the  sins  of  the  world ;  and  moreover,  if  he  be  wrapped  in 
our  sins  that  he  become  accursed  for  us,  it  must  needs  follow  that 
we  cannot  be  justified  by  works.  For  God  hath  laid  our  sins,  not 
upon  us,  but  upon  his  Son  Christ,  that  he,  bearing  the  punishment 
thereof,  might  be  our  peace ;  and  that  by  his  stripes  we  might  be 
healed.  (Isa.  liii  5.)  Therefore  they  cannot  be  taken  away  by  us. 
To  this  all  the  Scripture  beareth  witness ;  and  we  also  do  confess 
the  same  in  the  articles  of  the  Christian  belief,  when  we  say,  "  I 
believe  in  Jesus  Christ,  the  Son  of  God,  which  suffered,  was  crucified 
and  died  for  us." 

Hereby  it  appeareth  that  the  doctrine  of  the  Gospel,  which  of 
all  other  is  most  sweet,  and  full  of  singular  consolation,  speakelh 
nothing  of  our  works  or  of  the  works  of  the  law,  but  of  the  ines- 
timable mercy  and  love  of  God  towards  most  wretched  and 
miserable  sinners ;  to  wit,  that  our  most  merciful  Father  seeing  us 
to  be  oppressed  and  overwhelmed  with  the  curse  of  the  law,  and  so 
to  be  holden  under  the  same,  that  we  could  never  be  delivered 
from  it  by  our  own  power,  sent  his  only  Son  into  the  world,  and 
laid  upon  him  all  the  sins  of  all  men,  saying,  Be  thou  Peter  that 
denyer;  Paul  that  persecutor,  blasphemer,  and  cruel  oppressor; 


COMMENTARY   ON   QALATIANS.  275 

David  that  adulterer ;  that  sinner  which  did  eat  the  apple  in 
paradise ;  that  thief  which  hanged  upon  the  cross  ;  and  briefly, 
be  thou  the  person  which  hath  committed  the  sins  of  all  men  ; 
see  therefore  that  thou  pay  and  satisfy  for  them.  Here  now 
Cometh  the  law  and  saith,  I  find  him  a  sinner,  and  that  such  a 
one,  as  hath  taken  upon  him  the  sins  of  all  men,  and  I  see  no 
sins  else  but  in  him ;  tlierefore  let  him  die  upon  the  cross :  and 
so  he  setteth  upon  him,  and  killeth  him.  By  this  means  the 
whole  world  is  purged  and  cleansed  from  all  sins,  and  so  delivered 
from  death  and  all  evils.  Now  sin  being  vanquished  and  death 
abolished  by  this  one  man,  God  would  see  nothing  else  in  the  whole 
world  if  it  did  believe,  but  a  mere  cleansing  and  righteousness. 
And  if  any  remnants  of  sin  should  remain,  yet  for  the  great  glory 
that  is  in  Christ,  God  would  wink  at  them  and  would  not  see  them. 

Thus  we  must  magnify  the  article  of  Christian  righteousness 
against  the  righteousness  of  the  law  and  works,  albeit  no  elo- 
quence is  able  sufficiently  to  set  forth  the  inestimable  greatness 
thereof.  Wherefore  the  argument  that  handleth  in  this  place  of 
all  other  is  most  mighty  against  all  the  righteousness  of  the  law. 
For  it  containeth  this  invincible  opposition  ;  that  is,  if  the  sins  of 
the  whole  world  be  in  that  one  man  Jesus  Christ,  then  are  they 
not  in  the  world.  But  if  they  be  not  in  him,  then  are  they  yet  in 
the  world.  Also,  if  Christ  be  made  guilty  of  all  the  sins  which 
we  all  have  committed,  then  are  we  delivered  from  all  sins,  but  not 
by  ourselves,  nor  by  our  own  works  or  merits,  but  by  him.  But  if 
he  be  innocent  and  bear  not  our  sins,  then  do  we  bear  them,  and  in 
them  we  shall  die  and  be  damned.  "  But  thanks  be  to  God  who 
hath  given  us  tiie  victory  by  our  Lord  Jesus  Christ.  Amen."  (1  Cor. 
XV.  57.) 

But  now  let  us  see  by  what  means  these  two  things,  so  contrary 
and  so  repugnant,  may  be  reconciled  in  this  one  person  Christ. 
Not  only  my  sins  and  thine,  but  also  the  sins  of  the  whole  world, 
either  past,  present,  or  to  come,  take  hold  upon  him,  go  abouf  to 
condemn  him,  and  do  indeed  condemn  him.  But  because  in  the 
self-same  person,  which  is  the  highest,  the  greatest,  and  the  only 
sinner,  there  is  also  an  everlasting  and  invincible  righteousness; 
therefore  these  two  do  encounter  together,  the  highest,  the 
greatest,  and  the  only  sin  ;  and  the  highest,  the  greatest,  and 
the  only  righteousness.  Here  one  of  them  must  needs  be 
overcome  and  give  place  to  the  other,  seeing  they  fight  together 
with  so  great  force  and  power.  The  sin  therefore  of  the  whole 
world   Cometh    upon    righteousness  with   all    might    and    main. 


276  COMMENTARY   ON    GALATIANS. 

In  this  combat  what  is  done  ?  Righteousness  is  everlasting,  immor- 
tal, and  invincible.  Sin  also  is  a  most  mighty  and  cruel  tyrant, 
ruling  and  reigning  over  the  whole  world,  subduing  and  bringing  all 
men  into  bondage.  To  conclude :  sin  is  a  mighty  and  a  strong  god, 
which  devoureth  all  mankind,  learned,  unlearned,  holy,  mighty,  and 
wise  men.  This  tyrant,  I  say,  flieth  upon  Christ,  and  will  needs 
8 wallow  him  up,  as  he  doth  all  other.  But  he  seeth  not  that  he  is  a 
person  of  invincible  and  everlasting  righteousness.  Therefore  in 
this  combat  sin  must  needs  be  vanquished,  and  killed,  and  righteous- 
ness must  overcome,  hve,  and  reign.  So  in  Christ  all  sin  is  van- 
quished, killed,  and  buried,  and  righteousness  remaineth  a  conqueror 
and  reigneth  for  ever. 

In  like  manner,  death,  which  is  an  omnipotent  queen  and 
empress  of  the  whole  world,  killing  kings,  princes,  and  generally 
an  men,  doth  mightily  encounter  with  hfe,  thinking  utterly  to 
overcome  it,  and  swallow  it  up ;  and  that  which  it  goeth  about,  it 
bringeth  to  pass  indeed.  But  because  hfe  was  immortal,  therefore, 
when  it  was  overcome,  yet  did  it  overcome  arid  get  the  victory,  van- 
quishing and  killing  death.  Death,  therefore,  through  Christ  is  van- 
quished and  abolished  throughout  the  whole  world ;  so  that  now  it 
is  but  a  painted  death,  which  losing  his  sting,  can  no  more  hurt  those 
that  believe  in  Christ,  who  is  become  the  death  of  death,  as  Hosea  the 
prophet  saith,  "  O  death,  I  will  be  thy  death."     (Hos.  xiii.  14.) 

So  the  curse,  which  is  the  wrath  of  God  upon  the  whole  world, 
hath  the  hke  conflict  with  the  blessing :  that  is  to  say,  with  grace 
and  the  eternal  mercy  of  God  in  Christ.  The  curse,  therefore, 
fighteth  against  the  blessing,  and  would  condemn  it  and  bring  it 
to  naught ;  but  it  cannot  do  so.  For  the  blessing  is  divine  and 
everlasting,  and  therefore  the  curse  must  needs  give  place.  For 
if  the  blessing  in  Christ  could  be  overcome,  then  should  God  him- 
self also  be  overcome.  But  this  is  impossible :  therefore  Christ  the 
power  of  God,  righteousness,  blessing,  grace,  and  life,  overcometh 
and  destroyeth  those  monsters,  sin,  death,  and  the  curse,  without 
war  or  weapons,  in  his  own  body  ;  and,  in  himself,  as  Paul  delight- 
eth  to  speak,  "  spoiling,"  said  he,  "  all  priiKipalities  and  powers,  and 
triumphing  over  them  in  hiiijself "  (Col.  ii.  15 ;)  so  that  they  cannot 
any  more  hurt  those  that  do  believe. 

And  this  circumstance,  "in  himself,"  maketh  that  combat 
much  more  wonderful  and  glorious.  For  it  showeth  that  it  was 
necessary,  that  these  inestimable  things  should  be  accomphshed 
in  that  one  only  person  (to  wit,  that  the  curse,  sin,  and  death 
should    be    destroyed,   and  the   blessing,  righteousness,  and    life 


COMMENTARY   ON   GALATIANS.  277 

should  succeed  in  their  place  ;)  and  that  so  that  the  whole  creature, 
through  this  one  person,  should  be  renewed.  Therefore,  if  thou 
look  upon  this  pei-son  Christ,  thou  shalt  see  sin,  death,  the  wrath 
of  God,  hell,  the  devil,  and  all  evils  vanquished  and  mortified  in 
him.  Forasmuch  then  as  Christ  reigneth  by  his  grace  in  the 
hearts  of  the  faithful,  there  is  no  sin,  no  death,  no  curse  :  but 
where  Christ  is  not  known,  there  all  these  things  do  still  remain. 
Therefore,  all  they  which  believe  not,  do  lack  this  inestimable 
benefit  and  glorious  victory.  "  For  this,"  as  St.  John  saith, 
"  is  our  victory  that  overcometh  the  world,  even  our  faith." 
(1  John.  V.  4) 

This  is  the  principal  article  of  all  Christian  doctrine,  which  the 
Popish  schoolmen  have  altogether  darkened.  And  here  ye  see 
how  necessary  a  thing  it  is  to  believe  and  to  confess  the  article 
of  the  divinity  of  Christ ;  which  when  Arius  denied,  he  must 
needs  also  deny  the  article  of  our  redemption.  For  to  overcome 
Che  sin  of  the  world,  death,  the  curse,  and  the  wrath  of  God  in 
himself,  is  not  the  work  of  any  creature,  but  of  the  divine  power. 
Therefore  he  which  in  himself  should  overcome  these,  must  needs 
be  truly  and  naturally  God.  For  against  this  mighty  power  of 
sin,  death,  and  the  curse,  which  of  itself  reigneth  throughout  the 
world,  and  in  the  whole  creature,  it  was  necessary  to  set  a  more 
high  and  a  mighty  power.  But  besides  the  sovereign  and  divine 
power,  no  such  power  can  be  found.  Wherefore,  to  abolish  sin, 
to  destroy  death,  to  take  away  the  curse  in  himself ;  and  again,  to 
give  righteousness,  to  bring  life  to  hght,  and  to  give  the  blessing, 
are  the  works  of  the  divine  power  only  and  alone.  Now  because 
the  Scripture  doth  attribute  all  these  to  Christ,  therefore  he  in 
himself  is  life,  righteousness,  and  blessing,  which  is,  naturally  and 
substantially,  God.  Wherefore  they  that  deny  the  divinity  of 
Christ,  do  lose  all  Christianity,  and  become  altogether  Gentiles 
and  Turks.  We  must  learn  therefore  diligently  the  article  of 
justification,  as  I  often  admonish  you.  For  all  the  other  articles 
of  our  faith  are  comprehended  in  it ;  and  if  that  remain  sound, 
then  are  all  the  rest  sound.  Wherefore,  when  we  teach  that  men 
are  justified  by  Christ,  that  Christ  is  the  conqueror  of  sin  and 
death,  and  the  everlasting  curse,  we  witness  therewithal  that  he  is 
naturally  and  substantially  God. 

Hereby  we  may  plainly  see  how  horrible  the  wickedness  and 
blindness  of  the  Papists  was,  which  taught  that  these  cruel  and 
mighty  tyrants,  sin,  death,  and  the  curse,  which  swallow  up  all 
mankind,  must  be  vanquished  not  by  the  righteousness  of  the  law 


278  COMMENTARY   ON   GALATIANS. 

of  God,  which  although  it  be  just,  good  and  holy,  can  do  nothing 
but  bring  men  under  the  curse,  but  by  the  righteousness  of  man's 
own  works ;  as  by  fastings,  pilgrimages,  masses,  vows,  and  such 
other  like  paltry.  But,  I  pray  you,  was  there  ever  any  found, 
that,  being  furnished  with  this  armour,  overcame  sin,  death,  and 
the  devil  ?  Paul  in  the  sixth  chapter  to  the  Ephesians,  13,  14,  &c. 
describeth  a  far  other  manner  of  armour,  which  we  must  use 
against  these  most  cruel  and  raging  beasts.  Therefore  in  that 
these  blind  buzzards  and  leaders  of  the  blind  have  set  us  naked 
and  without  armour  before  these  invincible  and  most  mighty 
tyrants,  they  have  not  only  dehvered  us  unto  them  to  be  devoured, 
but  also  have  made  us  ten  times  greater  and  mor^  wicked  sinners, 
than  either  thieves,  whores,  or  murderers.  For  it  belongeth  only 
to  the  DiWne  Power  to  destroy  sin  and  to  abolish  death,  to  create 
righteousness  and  to  give  hfe.  They  have  attributed  this  divine 
power  to  our  own  works,  saying.  If  thou  do  this  work  or  that,  thou 
shalt  overcome  sin,  death,  and  the  wrath  of  God :  and  by  this 
jneans,  they  set  us  in  God's  place,  making  us  in  very  deed  natu- 
rally, if  I  may  so  say,  God  himself.  And  herein  the  Papists,  under 
the  name  of  Christ,  have  showed  themselves  to  be  seven-fold  more 
wicked  idolaters,  than  ever  were  the  Gentiles.  (1  Pet,  ii.  22.)  For  it 
happeneth  to  them,  as  it  doth  to  the  sow,  which  after  she  is  washed, 
walloweth  herself  again  in  the  mire.  And  as  Christ  saith,  "  After 
they  are  fallen  away  from  faith,  an  evil  spirit  entereth  again  into  the 
house,  out  of  which  he  was  driven,  and  taketh  unto  him  seveu; 
worse  spirits  than  himself,  and  there  dwelleth  ;  and  then  the  latter 
end  of  that  man  is  worse  than  the  beginning."    (Luke  xi.  26.) 

Let  us  therefore  receive  this  most  sweet  doctrine  and  full  of 
comfort,  with  thanksgiving,  and  with  an  assured  faith,  which 
teacheth  that  Christ  being  made  a  curse  for  us  (that  is,  a  sinner 
subject  to  the  wrath  of  God,)  did  put  upon  him  our  person,  and 
laid  our  sins  upon  his  own  shoulders,  saying,  I  have  committed 
the  sins  which  all  men  have  committed.  Therefore  he  was  made 
a  curse  indeed,  according  to  the  law,  not  for  himself,  but,  as  Paul 
saith,  for  us.  For  unless  he  had  taken  upon  himself  my  sins  and 
thine,  and  the  sins  of  the  whole  world,  the  law  had  had  no  right 
over  him,  which  condemneth  none  but  sinners  only,  and  holdeth 
them  under  the  curse.  Wherefore  he  could  neither  have  been 
made  a  curse  nor  die,  since  the  only  cause  of  the  curse  and  of 
death  is  sin,  from  the  which  he  was  free.  But  because  he  had 
taken  upon  him  our  sins,  not  by  constraint,  but  of  his  own  good 
will  it  behoved  him  to  bear  the  punishment  and  wrath  of  God,  not 


COMMENTARY    ON    GALATIANS.  279 

for  feis  own  person,  which  was  just  and  invincible,  and  therefore 
could  be  found  in  no  wise  guilty,  but  for  our  person. 

So  making  a  happy  change  with  us,  he  took  upon  him  our  sinful 
person,  and  gave  unto  us  his  innocent  and  victorious  person,  where- 
with we  being  now  clothed,  are  freed  from  the  curse  of  the  law ; 
for  Christ  was  willingly  made  a  curse  for  us,  saying.  As  touching 
my  own  person,  I  am  blessed,  and  need  nothing.  But  I  will  abase 
myself,  and  will  put  upon  me  your  person,  (Phil.  ii.  7,)  that  is  to  say, 
your  human  nature  ;  and  I  will  walk  in  the  same  among  you,  and 
will  suffer  death,  to  deUver  you  fiom  death.  Now,  he  thus  bearing 
the  sin  of  the  whole  world  in  our  person,  was  taken,  suffered,  was 
crucified,  and  put  to  death,  and  became  a  curse  for  us.  But  because 
he  was  a  person  divine  and  everlasting,  it  was  impossible  that  death 
should  hold  him.  Wherefore  he  rose  again  the  third  day  from 
death,  and  now  Uveth  forever,  and  there  is  neither  sin  nor  death 
found  in  him  any  more,  but  mere  righteousness,  life,  and  everlasting 
blessedness. 

This  image  and  this  mirror  we  must  continually  have  before 
ns,  and  behold  the  same  with  a  steadfast  eye  of  faith.  He  that 
doth  so  hath  this  innocency  and  victory  of  Christ,  although  he  be 
never  so  great  a  sinner.  By  faith  only,  therefore,  we  are  made 
righteous,  for  faith  layeth  hold  upon  this  innocency  and  this  victory 
of  Christ  Look,  then,  how  much  thou  behevest  this,  so  much 
thou  dost  enjoy  it.  If  thou  believe  sin,  death,  and  the  curse  to  be 
abolished,  they  are  abolished.  For  Christ  hath  overcome  and 
taken  away  these  in  himself,  and  will  have  us  to  believe  that,  hke 
as  in  his  own  person,  there  is  now  no  sin  nor  death,  even  so  there 
is  none  in  ours,  seeing  he  hath  performed  and  accomphshed  all 
things  for  us. 

Wherefore  if  sin  vex  thee  and  death  terrify  thee,  think  that  it  is, 
as  it  is  indeed,  but  an  imagination,  and  a  false  illusion  of  the  devil. 
For  in  very  deed  there  is  now  no  sin,  no  curse,  no  death,  no  devil  to 
hurt  us  any  more,  for  Christ  hath  vanquished  and  abolished  all  these 
things.  Therefore  the  victory  of  Christ  is  most  certain,  and  there  is 
no  defect  in  the  tiling  itself,  since  it  is  most  true,  but  in  our  incredu- 
lity, for  to  reason  it  is  a  hard  matter  to  believe  these  good  things  and 
unspeakable  riches.  Moreover,  Satan,  with  his  fiery  darts,  and  his 
ministers  with  their  wicked  and  false  doctrine,  go  about  to  wrest  from 
us  and  utterly  to  deface  this  doctrine.  And  specially  for  this  article, 
which  we  so  d  iligently  teach,  we  sustain  the  hatred  and  cruel  per- 
secution of  Satan  and  of  the  world.  For  Satan  feeleth  the  power 
and  jfruit  of  this  article. 


280  COMMENTARY   ON   QALATIANS, 

And  that  there  is  no  more  sin,  death,  or  malediction,  since 
Christ  now  reigneth,  we  daily  confess  also  in  the  creed  of  the 
Apostles,  when  we  say,  "  1  believe  that  there  is  an  holy  church." 
Which  indeed  is  nothing  else  but  as  if  we  should  say,  I  believe 
that  there  is  no  sin,  no  malediction^  no  death  in  the  church  of 
God,  For  they  which  do  believe  in  Christ  are  no  sinners,  are  not 
guilty  of  death,  but  are  holy  and  righteous,  lords  over  sin  and 
death,  and  living  for  ever.  But  faith  only  seeth  this,  for  we  say^ 
I  believe  that  there  is  an  holy  church.  But  if  thou  believe  reason 
and  thine  own  eyes,  thou  wilt  judge  clean  contrary.  For  thou 
seest  many  things  in  the  godly  which  offend  thee.  Thou  seest 
them  sometime  to  fall  into  sin,  and  to  be  weak  in  faith ;  to  be 
subject  unto  wrath,  envy,  and  such  other  evil  affections ;  therefore 
the  church  is  not  holy.  I  deny  the  consequence.  If  I  look  upon 
mine  own  person,  or  the  person  of  my  brother,  it  shall  never  be  holy. 
But  if  I  behold  Christ  who  hath  sanctified  and  cleansed  his  church, 
then  is  it  altogether  holy,  for  he  hath  taken  away  the  sins  of  the 
whole  world. 

Theiefore  where  sins  are  seen  and  felt,  there  are  they  indeed 
no  sins.  For,  according  to  Paul's  divinity,  there  is  no  sin,  no 
death,  no  malediction,  any  more  in  the  world  but  in  Christ,  who 
is  the  Lamb  of  God  that  hath  taken  away  the  sins  of  the  world, 
who  is  made  a  curse  that  he  might  deliver  us  irom  the  curse. 
Contrariwise,  according  to  philosophy  and  reason,  sin,  death,  and 
the  curse,  are  no  where  else  but  in  the  world,  in  the  flesh,  or  in 
sinners.  For  a  sophistical  divine  can  speak  no  otherwise  of  sin 
than  doth  the  heathen  philosopher.  Like  as  the  colour,  saith  he, 
cleaveth  in  the  wall,  even  so  doth  sin  in  the  world,  in  the  flesh,  or 
in  the  conscience ;  therefore  it  is  to  be  purged  by  contrary  opera- 
tions, to  wit,  by  charity.  But  the  true  divinity  teacheth  that  there 
is  no  sin  in  the  world  any  more,  for  Christ,  upon  whom  the  Father 
hath  cast  the  sins  of  the  Avhole  world,  hath  vanquished  and  killed 
the  same  in  his  own  body.  (Isaiah  liii.  6.)  He  once  dying  for  sin 
and  raised  up  again,  dieth  no  ryore.  Therefore,  wheresoever  is  a 
true  faith  in  Christ,  there  sin  is  abolished,  dead,  and  buried.  But 
where  no  faith  in  Christ  is,  there  sin  doth  still  remain.  And  albeit 
the  remnants  of  sin  be  as  yet  in  the  saints  because  they  believe  not 
perfectly,  yet  are  they  dead  in  that  they  are  not  imputed  unto  them 
because  of  their  faith  in  Christ. 

This  is  therefore  a  strong  and  a  mighty  argument,  which  Paul 
here  prosecuteth  against  the  righteousness  of  works.  It  is  not 
the  law  nor  works  that  do  deliver  us  from  the  everlasting  curse, 


COMMENTARY   ON   GALATIANS.  281 

but  Christ  alone. — See  therefore,  good  Christian  reader,  I  beseech 
thee,  that  thou  distinguish  Christ  from  the  law,  and  diUgently  mark 
how  Paul  speaketh  and  what  he  saith :  "  All,"  saith  he,  "  which  do 
not  fulfil  the  law,  are  necessarily  under  the  curse.  But  no  man 
fulfilleth  the  law ;  therefore  all  men  are  under  the  curse."  He 
addeth  moreover  another  proposition — "Christ  hath  redeemed  ug 
fi-om  the  curse  of  the  law,  being  made  a  curse  for  us :"  therefore  it 
folio weth,  that  the  law  and  works  do  not  redeem  us  from  the  curse, 
but  bring  us  rather  under  the  curse.  Charity  therefore  (which,  as 
the  schoolmen  say,  giveth  form  and  perfection  unto  faith)  hath  not 
only  redeemed  us  from  the  curse,  but  rather  it  wrappeth  us  more 
and  more  in  the  curse. 

This  text  then  is  plain,  that  all  men,  yea,  the  Apostles,  Pro- 
phets, and  Patriarchs,  had  remained  under  the  curse,  if  Christ  had 
not  set  himself  against  sin,  death,  the  curse  of  the  law,  the  wrath 
and  judgment  of  God,  and  overcome  them  in  his  own  body :  for  no 
power  of  flesh  and  blood  could  overcome  these  huge  and  hideous 
monsters.  But  now  Christ  is  not  the  law,  or  the  work  of  the 
law,  but  a  divine  and  human  person,  which  took  upon  him  sin,  the 
condemnation  of  the  law  and  death,  not  for  himself,  but  for  us ; 
therefore  all  the  weight  and  force  hereof  consisteth  in  this  Avord, 
«  for  us." 

We  must  not  then  imagine  Christ  to  be  innocent,  and  as  a  pri- 
vate person  (as  do  the  schoolmen,  and  almost  all  the  fathers  have 
done,)  which  is  holy  and  righteous  for  himself  only.  True  it  is 
indeed  that  Christ  is  a  person  most  pure  and  unspotted :  but  thou 
must  not  stay  there ;  for  thou  hast  not  yet  Christ,  although  thou 
know  him  to  be  God  and  man  :  but  then  thou  hast  him  indeed, 
when  thou  believest  that  this  most  pure  and  innocent  person  is  freely 
given  unto  thee  of  the  Father  to  be  thy  High-Priest  and  Saviour, 
yea,  rather  thy  servant,  that  he,  putting  off  his  innocency  and  holi- 
ness, and  taking  thy  sinful  person  upon  him,  might  bear  thy  sin, 
thy  death,  and  thy  curse,  and  might  be  made  a  sacrifice  and  a 
curse  for  thee,  that  by  this  means  he  might  deliver  thee  from  the 
curse  of  the  law. 

Ye  see  then  with  what  an  apostolic  spirit  Paul  handleth  this 
argument  of  the  blessing  and  of  the  curse,  whilst  he  not  only 
maketh  Christ  subject  to  the  curse,  but  saith  also  that  he  is  made 
a  curse.  So  in  2  Cor.  v.  he  calleth  him  sin,  when  he  saith,  "  He 
hath  made  him  to  be  sin  for  us,  which  knew  no  sin,  that  we  should 
be  made  the  righteousness  of  God  in  him."  And  although  these 
sentences  may  be  well    expounded    after    this    maimer :    Christ 

36 


282  COMMENTARY   ON   GALATIANS. 

is  made  a  curse,  that  is  to  say,  a  sacrifice  for  the  curse ;  and  sin, 
that  is  a  sacrifice  for  sin  ;  yet  in  my  judgment  it  is  better  to  keep 
the  proper  signification  of  the  words,  because  there  is  a  greater  force 
and  vehemency  therein.  For  when  a  sinner  coraeth  to  the  know- 
ledge of  himself  indeed,  he  feeleth  not  only  that  he  is  miserable,  but 
misery  itself;  not  only  that  he  is  a  sinner,  and  is  accursed,  but  even 
sin  and  malediction  itself-  For  it  is  a  terrible  thing  to  bear  sin,  the 
wrath  of  God,  malediction  and  death.  Wherefore  that  man  which 
hath  a  true  feeling  of  these  things,  as  Christ  did  truly  and  effect- 
ually feel  them  for  all  mankind,  is  made  even  sin,  death,  maledic- 
tion, &c. 

Paul  therefore  handleth  this  place  with  a  true  apostolical  spirit. 
— There  is  neither  sophister,  nor  lawyer,  nor  Jew,  nor  Anabaptist, 
nor  any  other  that  speaketh  as  he  doth.  For  who  durst  allege 
this  place  out  of  Moses,  "  Accursed  is  every  one  that  hangeth  on 
a  tree,"  and  apply  it  unto  Christ  ?  Like  as  Paul  then  applied  this 
sentence  to  Christ,  even  so  we  may  apply  it  unto  Christ,  not  only 
that  whole  twenty-seventh  chapter  of  Deuteronomy,  but  also  may 
gather  all  the  curses  of  Moses'  law  together,  and  expound  the 
same  of  Christ.  For  as  Christ  is  innocent  in  this  general  law, 
touching  his  own  person,  so  is  he  also  in  all  the  rest.  And  as 
he  is  guilty  in  this  general  law,  in  that  he  is  made  a  curse  for  us, 
and  is  hanged  upon  the  cross  as  a  wicked  man,  a  blasphemer,  a 
murderer,  and  a  traitor ;  even  so  is  he  also  guilty  in  all  others. 
For  all  the  curses  of  the  law  are  heaped  together  and  laid  upon 
him,  and  therefore  he  did  bear  and  suffer  them  in  his  own  body 
for  us.  He  was  therefore  not  only  accursed,  but  also  was  made  a 
curse  for  us. 

This  is  to  interpret  the  Scriptures  truly  and  like  an  Apostle. 
For  a  man  is  not  able  to  speak  after  this  manner  without  the  Holy 
Ghost ;  that  is  to  say,  to  comprehend  the  whole  law  in  this  one  say- 
ing, "  Christ  is  made  a  curse  for  us,"  and  lay  the  same  altogether 
upon  Christ ;  and  contrariwise  to  comprehend  all  the  promises  of  the 
Scriptures,  and  say,  that  they  are  all  at  once  fulfilled  in  Christ. 
Wherefore  this  is  indeed  an  apostolic  and  invincible  argument,  not 
taken  out  of  one  place  of  the  law,  but  out  of  the  whole  law,  which 
Paul  also  useth  as  a  sure  ground. 

Here  we  may  see  with  what  diligence  Paul  read  the  holy 
Scriptures,  and  how  exactly  he  weighed  every  word  of  this  place, 
"  In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed."  First, 
out  of  this  word  blessing  he  gathered  this  argument :  if  blessing 
shall  be  given  unto  all  nations,  then  are  all  nations  under  the  curse, 


COMflENTARY    ON    GALATIANS.  283 

yea,  the  Jews  also,  who  have  the  law.  And  he  allegeth  a  testimony 
of  the  Scripture,  whereby  he  proveth  that  all  the  Jews  which  are 
under  the  law,  are  under  the  curse :  "  Cursed  is  every  one  that 
abideth  not  in  all  the  things  that  are  written  in  this  book." 

Moreover,  he  diligently  weigheth  this  clause,  "  all  nations." 
Out  of  the  which  he  gathereth  thus  :  that  the  blessing  belongeth 
not  only  to  the  Jews,  but  also  to  all  the  nations  of  the  whole  world. 
Seeing  then  it  belongeth  to  all  nations,  it  is  impossible  that  it  should 
be  obtained  through  the  law  of  Moses,  forasmuch  as  there  was  no 
nation  that  had  the  law,  but  only  the  Jews.  And  although  they 
had  the  law,  yet  were  they  so  far  off  from  obtaining  the  blessing 
through  it,  that,  the  more  they  endeavoured  to  accomplish  it,  the 
more  they  were  subject  to  the  curse  of  the  law.  Wherefore  there 
must  needs  be  another  righteousness,  which  must  be  far  more  excel- 
lent than  the  righteousness  of  the  law,  through  the  which,  not  only 
the  Jews,  but  also  all  nations  throughout  the  whole  world,  must  ob- 
tain the  blessing. 

Finally,  these  words,  "  in  thy  seed,"  he  expoundeth  after  this 
manner ;  that  a  certain  man  should  issue  out  of  the  seed  of 
Abraham,  that  is  to  say,  Christ,  through  whom  the  blessing 
should  come  afterwards  upon  all  nations.  Seeing  therefore  it 
was  Christ  that  should  bless  all  nations,  it  was  he  also  that 
should  take  away  the  curse  from  them.  But  he  could  not  take 
it  away  by  the  law  ;  for  by  the  law  it  is  more  and  more  increased. 
What  did  he  then  ?  He  joined  himself  to  the  company  of  the 
accursed,  taking  unto  him  their  flesh  and  their  blood,  and  to  set 
himself  for  a  mediator  between  God  and  men,  saying.  Although 
I  be  flesh  and  blood,  and  now  dwell  among  the  accursed,  yet 
•  notwithstanding  I  am  that  blessed  one,  through  whom  all  men  must 
be  blessed.  So  in  one  person  he  joineth  God  and  man  together,  and 
being  united  unto  us  which  were  accursed,  he  was  made  a  curse  for 
us,  and  hid  his  blessings  in  our  sin,  in  our  death,  and  in  our  curse, 
which  condemned  him  and  put  him  to  death.  But  because  he  was 
the  Son  of  God,  he  could  not  be  holden  of  them,  but  overcame 
them,  led  them  captive  and  triumphed  over  them  :  and  whatsoever 
did  hang  upon  the  flesh,  which  for  our  sake  he  took  upon  him,  he 
cairied  it  with  him.  Wherefore  all  they  that  cleave  unto  this  flesh, 
are  blessed  and  dehvered  from  the  curse,  that  is,  from  sin  and  ever- 
lasting death. 

They  that  understand  not  this  benefit  of  Christ  (whereof  the 
Gospel  especially  entreateth,)  and  know  not  another  righteousness 
besides  the  righteousness  of  the  law,   when  they  hear  that  the 


284  COMMENTARY    ON   OALATIANS. 

works  of  the  law  are  not  necessary  to  salvation,  but  that  men  do 
obtain  the  same  by  only  hearing  and  believing  that  Christ  the  Son 
of  God  hath  taken  upon  him  our  flesh,  and  joined  himself  to  the 
accursed,  to  the  end  that  all  nations  might  be  blessed,  they,  I 
say,  are  offended :  for  all  this  they  understand  nothing,  or  else 
they  understand  it  carnally.  For  their  minds  are  occupied  with 
other  cogitations  and  fantastical  imaginations,  therefore  these 
things  seem  unto  them  strange  matters.  Yea,  even  unto  us  which 
have  received  the  first  fruits  of  the  Spirit,  it  is  impossible  to  under- 
stand these  things  perfectly ;  for  they  mightily  fight  against 
reason. 

To  conclude :  all  evils  should  have  overwhelmed  us,  as  they  shall 
overwhelm  the  wicked  for  ever.  But  Christ  being  made  for  us  a 
transgressor  of  all  laws,  guilty  of  all  our  malediction,  our  sins,  and 
all  our  evils,  cometh  between  as  a  mediator,  embracing  us  wicked 
and  damnable  sinners.  He  took  upon  him  and  bore  all  our  evils, 
which  should  have  oppressed  and  tormented  us  for  ever  :  and  these 
cast  him  down  for  a  little  while,  and  ran  over  his  head  like  water, 
as  the  Prophet  in  the  person  of  Christ  complaineth  when  he  saith, 
"  Thy  indignation  sore  presseth  me,  and  thou  hast  vexed  me  with 
all  thy  storms."  Again,  "  Thine  indignations  have  gone  over  me, 
and  thy  terrors  have  troubled  me."  By  this  means  we  being  deliv- 
ered from  these  everlasting  terrors  and  anguish  through  Christ,  shall 
enjoy  an  everlasting  and  intestimable  peace  and  fehcity,  so  that  we 
believe  this. 

These  are  the  reverend  mysteries  of  the  Scripture,  which  Moses 
also  somewhat  darkly  in  some  places  did  foreshow  :  which  also  the 
Prophets  and  Apostles  did  know,  and  did  deliver  to  their  posterity. 
For  this  knowledge  and  benefit  of  Christ  to  come,  the  saints  of  the  • 
Old  Testament  rejoiced  more,  than  we  now  do  when  he  is  so  com- 
fortably revealed  and  exhibited  unto  us.  Indeed  we  do  acknovk^ledge 
that- this  knowledge  of  Christ  and  of  the  righteousness  of  faith 
is  an  inestimable  treasure ;  but  we  conceive  not  hereby  such 
a  full  joy  of  spirit,  as  the  Prophets  and  Apostles  did.  Hereof  it 
cometh,  that  they,  and  especially  Paul,  so  plentifully  set  forth  and 
so  diligently  taught  the  article  of  justification.  For  this  is  the 
proper  office  of  an  Apostle,  to  set  forth  the  glory  and  benefit  of 
Christ,  and  thereby  to  raise  up  and  comfort  troubled  and  afflicted 
consciences. 


COMMENTARY   ON   GALATIANS.  285 

Verse  14.     That  the  blessing  of  Abraham,  might  come  upon  the 
Gentiles  through  Christ  Jesus. 

Paul  hath  always  this  place  before  his  eyes  :  "in  thy  seed,"  &c. — 
For  the  blessing  promised  unto  Abraham,  could  not  come  upon 
the  Gentiles,  but  only  by  Christ  the  seed  of  Abraham,  and  that  by 
this  means,  that  it  behoved  him  to  be  made  a  curse,  that  this  prom- 
ise made  unto  Abraham,  "  In  thy  seed  shall  all  nations  be  blessed," 
might  so  be  fulfilled.  Therefore  by  no  other  means  could  this 
be  done  that  here  is  promised,  but  that  Jesus  Christ  must  needs  be- 
come a  curse,  and  join  himself  to  those  that  were  accursed,  that  so 
he  might  take  away  the  curse  from  them,  and  through  his  blessing 
might  bring  unto  them  righteousness  and  life.  And  here  mark,  as 
I  have  also  forewarned  you,  that  this  word,  blessing,  is  not  in  vain, 
as  the  Jews  dream  ;  who  expound  it  to  be  but  a  salutation  by  word 
of  mouth  or  by  writing.  But  Paul  entreateth  here  of  sin  and  righ- 
teousness, of  death  and  hfe  before  God. — He  speaketh  therefore  of 
inestimable  and  incomprehensible  things,  when  he  saith,  "  that  the 
blessing  of  Abraham  might  come  upon  the  Gentiles,  through  Jesus 
Christ." 

Ye  see  moreover  what  merits  we  bring,  and  by  what  means 
we  obtain  the  blessing.  This  is  the  merit  of  congruence  and 
worthiness :  these  are  the  works  preparative,  whereby  we  obtain 
this  righteousness,  that  Christ  Jesus  was  made  a  curse  for  us. 
For  we  are  ignorant  of  God,  enemies  of  God,  dead  in  sin,  and 
accursed  :  and  what  is  our  desert  then  ?  what  can  he  deserve  that 
is  accursed,  ignorant  of  God,  dead  in  sins,  and  subject  to  the  wrath 
and  judgment  of  God  ? — When  the  Pope  excommunicateth  a  man, 
whatsoever  he  doth  is  accounted  accursed.  How  much  more  then 
may  we  say,  that  he  is  accursed  before  God  (as  all  we  are  before 
we  know  Christ)  which  doth  nothing  else  but  accursed  things  ? 
Wherefore  there  is  no  other  way  to  avoid  the  curse,  but  to 
believe,  and  with  assured  confidence  to  say,  Thou  Christ  art  my 
sin  and  my  curse,  or  rather  I  am  thy  sin,  thy  curse,  thy  death,  thy 
wrath  of  God,  thy  hell :  and  contrariwise,  thou  art  my  righteous- 
ness, my  blessing,  my  life,  my  grace  of  God,  and  my  heaven.  For 
the  text  saith  plainly,  "  Christ  is  made  a  curse  for  us."  Therefore 
we  are  the  cause  that  he  was  made  a  curse  ;  nay,  rather,  we  are  his 
curse. 

This  is  an  excellent  place,  and  full  of  spiritual  consolation ! 
and  albeit  it  satisfy  not  the  blind  and  hard-hearted  Jews,  yet  it 
satisfieth  us  that  are  baptised  and  have  received  this  doctrine,  and 


286  CONMENTARY   ON   GALATIANS. 

concludeth  most  mightily,  that  we  are  blessed  through  the  curse, 
the  sin,  and  the  death  of  Christ,  that  is  to  say,  we  are  justified 
and  quickened  unto  life.  So  long  as  sin,  death,  and  the  curse  do 
abide  in  us,  sin  terrifieth,  death  killeth,  and  the  curse  condemneth 
us.  But  when  these  are  translated  and  laid  upon  Christ's  back, 
then  are  all  these  evils  made  his  own,  and  his  benefits  are  made 
ours.  Let  us  therefore  learn  in  all  temptations  to  translate  sin, 
death,  the  curse,  and  all  evils  which  oppress  us,  from  ourselves 
unto  Christ:  and  again,  from  him  unto  ourselves,  righteousness, 
mercy,  life,  and  blessing.  For  he  beareth  all  our  evils  and  our 
miseries :  "  God  the  Father  cast  the  iniquities  of  us  all,"  as 
Isaiah  the  Prophet  saith,  "  upon  him  :"  and  he  hath  taken  them 
upon  him  wilUngly,  which  was  not  guilty.  But  this  he  did,  that 
he  might  fulfil  the  will  of  his  Father,  by  the  which  we  are  sanctified 
for  ever. 

This  is  that  infinite  and  unmeasurable  mercy  of  God,  which  Paul 
would  gladly  amplify  with  all  eloquence  and  plenty  of  words,  but 
the  slender  capacity  of  man's  heart  cannot  comprehend,  and  much 
less  utter  that  unsearchable  depth  and  cunning  zeal  of  God's  love 
towards  us.  And  verily  the  inestimable  greatness  of  God's  mercy, 
not  only  engendereth  in  us  an  hardness  to  believe,  but  also  incredu- 
lity itself.  For  I  do  not  only  hear  that  this  Almighty  God,  the  Cre- 
ator and  Maker  of  all  things,  is  good  and  merciful,  but  also  that  the 
same  high  Sovereign  Majesty  was  so  careful  for  me,  a  damnable 
sinner,  a  child  of  wrath  and  of  everlasting  death,  that  he  spared  not 
his  own  dear  Son,  but  deUvered  him  to  a  most  shameful  death,  that 
he  hanging  between  two  thieves,  might  be  made  a  curse  and  sin  for 
me  a  cursed  sinner,  that  I  might  be  made  blessed,  that  is  to  say,  the 
child  and  heir  of  God.  Who  can  sufficiently  praise  and  magnify 
this  exceeding  great  goodness  of  God  ?  Not  all  the  angels  in 
heaven.  Therefore  the  doctrine  of  the  Gospel  speaketh  of  far  other 
matters  than  any  book  of  policy  or  philosophy,  yea,  or  the  book  of 
Moses  himself ;  to  wit,  of  the  unspeakable  and  most  divine  gifts  of 
God,  which  far  pass  the  capacity  and  "understanding  both  of  men 
and  angels. 

Verse   14.     That  we  might  receive  the  promise  of  the  Spirit 
through  faith. 

This  is  a  phrase  of  the  Hebrew :  "  The  promise  of  the  Spirit :" 
that  is  to  say,  the  Spirit  premised.  Now,  the  spirit  is  freedom 
from  the  law,  sin,  death,  the  curse,  hell,  and  from  the  wrath  and 


COMMENTARY   ON    GALATIANS.  287 

judgment  of  God.  Here  is  no  merit  or  worthiness  of  ours,  but 
a  free  promise  and  gift  given  through  the  seed  of  Abraham,  that 
we  may  be  free  from  all  evils,  and  obtain  all  good  things.lt  And 
this  liberty  and  gift  of  the  Spirit  we  receive  not  by  any  other 
merits  than  by  faith  alone.  For  that  only  taketh  hold  of  the 
promises  of  God,  as  Paul  plainly  saith  in  this  place,  "that  we 
might  receive  the  promise  of  the  Spirit,  not  by  works,  but  by 
faith." 

This  is  indeed  a  sweet  and  a  true  apostoUc  doctrine,  which 
showeth  that  those  things  are  fulfilled  for  us,  and  now  given  to 
us,  which  many  prophets  and  kings  desired  to  see  and  hear.  And 
such-hke  places  as  this  one  is,  were  gathered  together  out  of 
divers  sayings  of  the  prophets,  which  foresaw  long  before  ia 
spirit,  that  all  things  should  be  changed,  repaired,  and  governed 
by  this  man  Christ.  The  Jews,  therefore,  although  they  had  the 
law  of  God,  notwithstanding,  besides  that  law,  looked  for  Christ. 
None  of  the  prophets  or  governors  of  the  people  of  God,  did 
make  any  new  law ;  but  Eli,  Samuel,  David,  and  all  the  other 
prophets  did  abide  under  the  law  of  Moses  ;  they  did  not  appoint 
any  new  tables,  or  a  new  kingdom  and  priesthood ;  for  that  new 
change  of  the  kingly  priesthood  of  the  law,  and  the  worship,  was 
referred  and  kept  to  Him  only,  of  whom  Moses  had  prophesied 
long  before :  "  The  Lord  thy  God  shall  raise  up  a  prophet  unto 
thee  of  thine  own  nation  and  from  among  thy  brethren  ;  him  shalt 
thou  hear."  As  if  he  should  say.  Thou  shalt  hear  him  only,  and 
none  besides  him. 

This  the  fathers  well  understood,  for  none  could  teach  greater 
and  higher  points  than  Moses  himself,  who  made  excellent  laws 
of  high  and  great  matter,  as  are  the  ten  commandments,  especially 
the  first  commandment :  "  I  am  the  Lord  thy  God  :  thou  shalt 
have  none  other  gods  but  me  :  thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,"  &c.  (Exod.  xx.  2.)  This  law  concerning  the 
love  of  God,  comprehended  the  very  angels  also.  Therefore  it 
is  the  head-spring  of  all  divine  wisdom.  And  yet  was  it  necessary 
notwithstanding,  that  another  teacher  should  come,  that  is  to  say, 
Christ,  which  should  bring  and  teach  another  thing  far  passing 
the  excellent  laws  ;  to  wit,  grace  and  remission  of  sins.  This 
text  therefore  is  full  of  power:  for  in  this  short  sentence, 
"That  we  might  receive  the  promise  of  the  Spirit  by  faith," 
Paul  poureth  out  at  once  whatsoever  'he  was  able  to  say. 
Therefore  when  he  can  go  no  further   (for  he  could  not  utter 


288  COMMENTARY   ON   GALATIANS. 

any  greater  or  more  excellent  thing)  he  breaketh  off,  and  here  he 
stayeth. 

Verse  15.  Brethren,  I  speak  according  to  man  ;  though  it  he  hut 
a  mail's  covenant,  when  it  is  confirmed,  yet  no  man  doth  ahro- 
gate  it,  or  addeth  any  thiiig  thereto. 

After  this  principal  and  invincible  argument,  Paul  addeth  another, 
grounded  upon  the  similitude  of  a  man's  testament ;  which  seemeth 
to  be  very  weak,  and  such  as  the  Apostle  ought  not  to  use  for  the 
confirmation  of  a  matter  of  so  great  importance.  For  in  high  and 
weighty  matters,  we  ought  to  confirm  earthly  things  by  divine 
things,  and  not  divine  and  heavenly  things  by  earthly  and  worldly 
things.  And  indeed  it  is  true,  that  these  arguments  of  all  other 
are  most  weak,  when  we  go  about  to  prove  and  confirm  heavenly 
matters  with  earthly  and  corruptible  things,  as  Scot  us  is  wont  to 
do.  A  man,  saith  he,  is  able  to  love  God  above  all  things,  for  he 
loveth  himself  above  all  things :  therefore  much  more  is  he  able 
to  love  God  above  all  things.  For  a  good  thing,  the  greater  it 
is,  the  more  it  is  to  be  loved.  And  hereof  he  inferreth,  that  a 
man  is  able,  ex  puris  naturalihiis,  that  is  to  say,  even  of  his  own 
pure  natural  strength,  easily  to  fulfil  that  high  commandment, 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,"  &c.  For, 
saith  he,  a  man  is  able  to  love  the  least  good  thing  above  all  things ; 
yea,  he  setteth  at  nought  his  life,  of  all  other  things  most  dear  unto 
him  for  a  little  vile  money ;  therefore  he  can  much  more  do  it  for 
God's  cause. 

Ye  have  oftentimes  heard  of  me,  that  civil  ordinances  are  of  God ; 
for  God  hath  ordained  them  and  alloweth  them,  as  he  doth  the  sun, 
the  moon,  and  other  creatures.  Therefore  an  argument  taken  of 
the  ordinance  of  the  creatures  of  God  is  good,  so  that  we  use  the 
same  rightly.  So  the  Prophets  have  very  often  used  simihtudes  and 
comparisons  taken  of  creatures,  calling  Christ  the  sun ;  the  church 
the  moon  ;  the  preachers  and  teachers  of  the  word  the  stars.  Also 
there  are  many  similitudes  in  the  Prophets,  trees,  thorns,  flowers 
and  fruits  of  the  earth.  The  New  Testament  likewise  is  full  of 
such  similitudes.  Therefore,  where  God's  ordinance  is  in  the  crea- 
ture, there  may  an  argument  be  well  borrowed  and  applied  to  divine 
and  heavenly  things. 

So  our  Saviour  Christ,  in  Matt,  vii.,  arguing  from  earthly  things 
to  heavenly  things,  when  he  saith,  "If  ye  then  which  are  evil, 
can  give  your  children  good  gifts,  how  much  more  shall   your 


COMMENTARY   ON   GALATIANS.  289 

Father  which  is  in  heaven,  give  good  things  to  them  that  ask 
him  ?"  Likewise  Paul :  "  We  must  obey  men ;  therefore  much 
more  must  we  obey  God."  (Acts  v.  29.)  Jeremy  also,  in  chap, 
XXXV,,  "  The  Recabites  obeyed  their  father ;  how  much  more 
ought  ye  to  have  obeyed  me  ?"  Now,  these  things  are  appointed 
of  God,  and  are  his  ordinances,  that  fathers  should  give  unto  their 
children,  and  that  children  should  obey  their  parents  ;  therefore 
such  manner  of  arguments  are  good,  when  they  are  grounded 
upon  the  ordinance  of  God.  But  if  they  be  taken  from  men's 
corrupt  affections,  they  are  naught.  Such  is  the  argument  of 
Scotus  :  I  love  the  lesser  good  thing,  therefore,  I  love  |jie  greater 
more,  I  deny  the  consequence.  For  my  loving  is  not  God's 
ordinance,  but  a  devilish  corruption.  Indeed  it  should  be  so,  that  I, 
loving  myself  or  another  creature,  should  much  more  love  God  the 
Creator ;  but  it  is  not  so.  For  the  love  wherewith  I  love  myself  is 
corrupt  and  against  God. 

This  I  say  lest  any  man  should  cavil,  diat  an  argument  taken 
of  corruptible  things,  and  applied  to  divine  and  spiritual  matters, 
is  nothing  worth.  For  this  argument,  as  I  have  said,  is  strong 
enough,  so  that  we  ground  the  same  upon  the  ordinance  of  God, 
as  we  see  in  this  argument  which  we  have  in  hand.  For  the  civil 
law,  which  is  an  ordinance  of  God,  saith  that  it  is  not  lawful  to 
break  or  change  the  testament  of  a  man.  Yea,  it  commandeth 
that  the  last  will  and  testament  of  a  man  be  straitly  kept ;  for  it 
is  one  of  the  holiest  and  most  laudable  customs  that  are  among 
men.  Now,  therefore,  upon  this  custom  of  man's  testament,  Paul 
argueth  after  this  manner  :  how  cometh  it  to  pass  that  man  is 
obeyed,  and  not  God  ?  Politic  and  'civil  ordinances,  as  con- 
cerning testaments  and  other  things,  are  diligently  kept.  There 
nothing  is  changed,  nothing  is  added  or  taken  away.  But  the 
testament  of  God  is  changed*  that  is  to  say,  his  promise  con- 
cerning the  spiritual  blessing,  that  is,  concerning  heavenly  and 
everlasting  things,  which  the  whole  world  ought  not  only  to  receive 
with  great  zeal  and  affection,  but  also  ought  most  religiously  to 
reverence  and  honour.  This  persuadeth  vehemently,  when  we  so 
argue  from  the  examples  and  laws  of  men.  Therefore  he  saith, 
I  speak  after  the  manner  of  men  ;  that  is  to  say,  I  bring  unto 
you  a  similitude  taken  of  the  custom  and  manner  of  men.  As  if 
he  should  say,  The  testaments  of  men  and  such  other  corruptible 
things,  are  straitly  executed,  and  that  which  the  Lord  com- 
mandeth is  diligently  observed  and  kept.  For  when  a  man 
maketh   his  last  will,   bequeathing   his   lands   and   goods   to   his 

37 


290  COMMENTARY   ON    GALATIANS. 

heirs,  and  thereupon  dieth,  this  last  will  is  confirmed  and 
ratified  by  the  death  of  the  testator,  so  that  nothing  may  now 
be  either  added  to  it,  or  taken  from  it  according  to  all  law  and 
equity.  Now,  if  a  man's  \vill  be  kept  with  so  great  fidehty,  that 
nothing  is  added  to  it  or  taken  from  it  after  his  death,  how  much 
more  ought  the  last  will  of  God  to  be  faithfully  kept,  which  he 
promised  and  gave  unto  Abraham  and  his  seed  after  him  ?  for 
when  Christ  died,  then  was  it  confirmed  in  him,  and  after  his 
death  the  writing  of  his  last  testament  was  opened  ;  that  is  to  say, 
"  the  promised  blessing  of  Abraham  was  preached  among  aU 
nations  dispersed  throughout  the  whole  world."  This  was  the  last 
will  and  testament  of  God,  the  great  testator,  confirmed  by  the 
death  of  Christ ;  therefore  no  man  ought  to  change  it  or  add  any 
thing  to  it,  as  they  that  teach  the  law  and  man's  traditions  do : 
for  they  say,  Unless  thou  be  circumcised,  keep  the  law,  do  many 
works,  and  suffer  many  things,  thou  canst  not  be  saved.  This  is 
not  the  last  will  and  testament  of  God.  For  he  said  not  unto 
Abraham,  If  thou  do  this  or  that,  thou  shalt  obtain  the  blessing ; 
or,  They  that  be  circumcised  and  keep  the  law  shall  obtain 
the  same :  but  he  saith,  "  In  thy  seed  shall  all  the  nations  of 
the  earth  be  blessed."  As  if  he  should  say,  I  of  mere  mercy  do 
promise  unto  thee,  that  Christ  shall  come  of  thy  seed,  who  shall 
bring  the  blessing  upon  all  nations  oppressed  with  sin  and  death  ; 
that  is  to  say,  which  shall  deliver  the  nations  from  the  everlasting 
curse,  to  wit,  from  sin  and  death,  receiving  this  promise  by  faith : 
"  In  thy  seed,"  &>c.  Wherefore,  even  as  the  false  apostles  were 
in  time  past,  so  are  aU  the  Papists  and  justiciaries  at  this  day 
perverters  and  destroyers,  not  of  man's  testament,  because  they  are 
forbidden  by  the  law,  but  of  God's  testament,  whom  they  fear  no- 
thing at  all,  although  he  be  a  consuming  fire.  For  such  is  the  na- 
ture of  all  hypocrites,  that  they  will  observe  man's  law  exactly  ;  but 
the  laws  of  God  they  do  despise,  and  most  wickedly  transgress.  But 
the  tune  shall  come  when  they  shall  bear  an  horrible  judgment,  and 
shall  feel  what  it  is  to  contemn  and  pervert  the  testament  of  God. 
This  argument  then,  grounded  upon  the  ordinance  of  God,  is  strong 
enough. 

Verse  16.  Now  to  Abraham  and  his  seed  were  the  promises  made. 
He  saith  not,  And  to  the  seeds,  as  speaking  of  many  ;  but,  And 
to  thy  seed,  as  of  one,  which  is  Christ. 

Here  by  a  new  name  he  caUeth  the  promises  of  God  made  unto 
Abraham,  concerning  Christ  that  should  bring  the  blessing  upon 


COMMENTARY   ON   GALATIANS.  291 

all  nations,  a  testament.  And  indeed  the  promise  is  nothing  else 
but  a  testament,  not  yet  revealed,  but  sealed  up.  Now,  a  testament 
is  not  a  law,  but  a  donation  or  free  gift.  For  heirs  look  not  for  laws, 
exactions,  or  any  burdens  to  be  laid  upon  them  by  the  testament, 
liut  they  look  for  the  inheritance  confirmed  thereby. 

First  of  all,  therefore,  he  expoundeth  the  words.  Afterwards  he 
applieth  the  similitude,  and  standeth  upon  this  word  "seed."  There 
were  no  laws  given  unto  Abraham,  saith  he,  but  a  testament  was 
made  and  dehvered  unto  him ;  that  is  to  say,  the  promises  were 
pronounced  unto  him  as  touching  the  spiritual  blessing :  therefore 
somewhat  was  promised  and  given  unto  him.  If,  then,  the  testa- 
ment of  a  man  be  kept,  why  should  not  rather  the  testament  of  God 
be  kept?  wiiereof  the  testament  of  man  is  but  a  sign.  Again,  if 
we  will  keep  the  signs,  why  do  we  not  rather  keep  the  things  which 
they  signify  ? 

Now  the  promises  are  made  unto  him,  not  in  all  the  Jews  or  in 
many  seeds,  but  in  one  seed,  Avhich  is  Christ.  The  Jews  will  not 
receive  this  interpretation  of  Paul,  for  they  say  that  the  singular 
number  is  here  put  for  the  plural,  one  for  many.  But  we  gladly  re- 
ceive this  meaning  and  interpretation  of  Paul,  who  oftentimes  repeat- 
eth  this  word  "  seed,"  and  expoundeth  this  seed  to  be  Christ ;  and 
this  he  doth  with  an  apostolic  spirit.  Let  the  Jews  deny  it  as  much 
as  they  will,  we  notwithstanding  have  arguments  strong  enough, 
which  Paul  hath  before  rehearsed,  which  also  confirm  this  thing,  and 
they  cannot  deny  them.  Hitherto,  as  toiiching  the  similitude  of 
God's  ordinance,  that  is  to  say,  of  man's  testament.  Now  he  ex- 
poundeth and  amplifieth  the  same. 

Verse  17.  And  this  I  say,  that  the  law  which  was  four  hundred 
and  thirty  years  after,  cannot  disannul  the  covenant  that  was 
■confrmed  before  of  God  in  respect  of  Christ,  that  it  should 
make  the  promise  of  none  effect. 

Here  the  Jews  might  object,  that  God  was  not  only  content  to  give 
promises  to  Abraham,  but  also  after  four  hundred  and  thirty  years 
he  made  the  law.  God  therefore  mistrusting  his  own  promises,  as 
insufficient  to  justify,  added  thereto  a  better  thing ;  that  is  to  say, 
the  law,  to  the  end  that  when  the  same,  as  a  better  successor,  was 
come,  not  the  idle,  but  the  doers  of  the  law,  might  be  made  righteous 
thereby.  The  law  therefore  which  followed  the  promise  did  abrogate 
the  promise.  Such  evasions  and  startingholes  the  Jews  seek  out. 
To  this  cavillation  Paul  answereth  very  well  and  to  the  pur- 


292  COMMENTARY   ON   GALATIANS. 

pose,  and  strongly  confuteth  the  same.  The  law,  saith  he,  was  given 
four  hundred  and  thiity  years  after  this  promise  was  made,  "  In  thy 
seed,"  (fcc. ;  and  it  could  not  make  the  promise  void  and  unprofitable. 
For  the  promise  is  the  testament  of  God,  confirmed  by  God  himself 
in  Christ  so  many  years  before  the  law.  Now,  that  which  God  once 
hath  promised  and  confirmed  he  calleth  not  back  again,  but  it  re- 
maineth  ratified  and  sure  for  ever. 

Why,  then,  was  the  law  added  ?  Indeed  it  was  delivered  so  many 
ages  after  to  the  posterity  of  Abraham,  not  to  the  end  he  might 
through  it  obtain  the  blessing,  for  it  is  the  office  of  the  law  to  bring 
men  under  the  curse,  and  not  to  bless,  but  that  there  might  be  in 
the  world  a  certain  people  which  might  have  the  word, and  testi- 
mony of  Christ,  out  of  the  which  Christ,  also,  according  to  the 
flesh,  might  be  born ;  and  that  men  being  kept  and  shut  up  under 
the  law,  might  sigh  and  groan  for  their  deliverance  through  the  seed 
of  Abraham,  which  is  Christ,  which  only  should  and  could  bless ; 
that  is  to  say,  deliver  all  nations  from  sin  and  everlasting  death. 
Moreover,  the  ceremonies  commanded  in  the  law  did  foreshadow 
Christ.  Wherefore  the  promise  was  not  abolished  either  by  the  law 
or  by  the  ceremonies  of  the  law,  but  rather  by  the  same,  as  by 
certain  seals  it  was  for  a  time  confirmed,  until  the  letters  themselves, 
or  the  writing  of  the  testament,  to  wit,  the  promise,  might  be  opened, 
and  by  the  preaching  of  the  Gospel  might  be  spread  abroad  among 
all  nations. 

But  let  us  suffer  the  law  and  the  promise  to  encounter  together, 
and  then  shall  we  see  which  of  them  is  the  stronger  ;  that  is  to 
say,  whether  the  promise  be  able  to  abolish  the  law,  or  the  law 
the  promise.  If  the  law  abolish  the  promise,  then  it  foUoweth, 
that  we  by  our  works  make  God  a  liar,  and  bis  promise  of  none 
eflfect.  For  if  the  law  do  justify  us,  and  deliver  us  from  sin  and 
death,  and  consequently  our  works  and  our  own  strength  accom- 
plishing the  law,  then  the  promise  made  unto  Abraham  is  utterly 
void  and  unprofitable,  and  so  consequently  God  is  a  liar  and  a 
dissembler.  For  when  he  which  promiseth  will  not  perform  his 
promise,  but  maketh  it  of  none  effect,  what  doth  he  else  but  show 
himself  to  be  a  liar  and  a  dissembler  ?  But  it  is  impossible  that 
the  law  should  make  God  a  liar,  or  that  our  works  should  make 
the  promise  void ;  nay,  rather  it  must  needs  be  firm,  and  stable 
for  ever  (for  God  promiseth  not  in  vain,)  although  we  were  able 
to  keep  and  fulfil  the  law.  And  let  us  admit  that  all  men  were 
as  holy  as  angels,  so  that  they  should  not  need  the  promise,  which 
notwithstanding  is  impossible ;  yet  must  we  think  that  the  same 


COMMENTARY   ON    GALATIANS.  293 

promise  abideth  most  sure  and  certain,  or  else  God  should  be  found 
a  liar,  which  either  hath  promised  in  vain,  or  else  will  not  or  cannot 
perform  his  promises.  Therefore,  like  as  the  promise  was  before  the 
law,  so  it  is  far  more  excellent  than  the  law. 

And  God  did  excellently  well  in  that  he  gave  the  promise  so 
long  before  the  law.  Which  he  did  of  purpose  and  to  this  end, 
that  it  should  not  be  said,  that  righteousness  was  given  through 
the  law,  and  not  through  the  promise.  For  if  he  would  that  we 
should  have  been  justified  by  the  law,  then  would  he  have  given 
the  law  four  hundred  and  thirty  years  before  the  promise,  or  else 
together  with  the  promise.  But  now  at  the  first  he  speaketh 
not  a  word  as  concerning  the  law,  but  at  length  after  four  hundred 
and  thirty  years  he  giveth  the  law.  In  the  mean  while,  all  that 
time  he  speaketh  only  of  his  promises.  Therefore  the  blessing  and 
free  gift  of  righteousness  came  before  the  law  through  the  promise  : 
the  promise  therefore  is  far  more  excellent  than  the  law.  And  so  the 
law  doth  not  abolish  the  promise,  but  faith  in  the  promise,  whereby 
the  believers  even  before  Christ's  time  were  saved,  which  is  now 
published  by  the  Gospel  throughout  the  whole  world,  destroyeth  the 
law,  so  that  it  cannot  increase  sin  any  more,  terrify  sinners,  or  bring 
them  into  desperation,  laying  hold  upon  the  promise  through  faith. 

And  in  tliis  also  lietli  a  certain  vehemency  specially  to  be  noted, 
that  he  expressly  setteth  down  the  number  of  four  hundred  and 
thirty  years.  As  if  be  would  say.  Consider  with  yourselves  how 
long  it  was  between  the  promise  given  and  the  law.  It  is  plain 
that  Abraham  received  the  pi'omise  a  long  time  before  the  law. 
For  the  law  was  given  to  the  people  of  Israel  four  hundred 
and  thirty  years  after.  And  this  is  an  invincible  argument 
gathered  and  grounded  upon  a  certain  time.  And  he  speaketh 
not  here  of  the  law  in  general,  but  only  of  the  written  law. 
As  if  he  would  say,  God  could  not  then  have  regard  to  the 
ceremonies  and  works  of  the  law,  and  give  righteousness  to  the 
observers  thereof.  For  as  yet  the  law  was  not  given,  which  com- 
mandeth  ceremonies,  requireth  works,  and  promises  life  to  those 
that  observe  them,  saying,  The  man  that  shall  do  these  things, 
shall  live  in  them.  And  although  it  promise  such  things,  yet  it 
follow«th  not  therefore  that  we  obtain  these  promises :  for  it  saith 
plainly,  "  The  man  that  shall  do  these  things,"  «fec.  Now,  it  is 
certain  that  no  man  can  do  them.  Moreover,  Paul  saith  that 
the  law  cannot  abolish  the  promise ;  therefore  that  promise  made 
unto  Abraham  four  hundred  and  thirty  years  before  the  law, 
remaineth  firm  and  constant.    And  that  the  matter  may  be  better 


294  COMMENTARY   ON    GALATIANS. 

understood,  I  will  declare  the  same  by  a  similitude : — If  a  rich  man, 
not  constrained  but  of  his  own  good  will,  should  adopt  one  to  be  his 
son  whom  he  knoweth  not,  and  to  whom  he  oweth  nothing,  and 
should  appoint  him  to  be  the  heir  of  all  his  lands  and  goods,  and 
certain  years  after  that  he  hath  bestowed  this  benefit  upon  him,  he 
should  lay  upon  him  a  law  to  do  this  or  that ;  he  cannot  now  say 
that  he  hath  deserved  this  benefit  by  his  own  works,  seeing  that 
many  years  before  he  asked  nothing,  had  received  the  same  lireely 
and  of  mere  favour ;  so  God  could  not  respect  our  works  and  deserts 
going  before  righteousness  ;  for  the  promise  and  the  gift  of  the  Holy 
Ghost  was  four  hundred  and  thirty  years  before  the  law. 

Hereby  it  appeareth  that  Abraham  obtained  not  righteousness 
before  God  through  the  law.  For  there  was  yet  no  law.  If  there 
were  yet  no  law,  then  was  there  neither  work  nor  merit.  What 
then  ?  Nothing  else  but  the  mere  promise.  This  promise  Abraham 
believed,  and  it  was  counted  to  him  for  righteousness.  By  the  self- 
same means  then  that  the  father  obtained  this  promise,  the  children 
do  also  obtain  it  and  retain  it.  So  say  we  also  at  this  day  :  Our  sins 
were  purged  by  the  death  of  Christ  above  a  thousand  and  five  hun- 
dred years  ago,  when  there  were  yet  no  rehgious  orders,  no  canon  or 
rule  of  penance,  no  merits  of  congruence  and  worthiness.  We  can- 
not now  therefore  begin  to  abolish  the  same  by  our  own  works  and 
merits. 

Thus  Paul  gathereth  arguments  of  similitudes  of  a  certain  time, 
and  of  persons,  so  sure  and  strong  on  every  side,  that  no  man  can 
deny  them.  Let  us  therefore  arm  and  fortify  our  consciences  with 
such-like  arguments:  for  it  helpeth  us^  exceedingly  to  hare  them 
always  ready  in  temptations.  For  they  lead  us  from  the  law  and 
works,  to  the  promise  and  to  faith ;  from  wrath  to  grace ;  from  sin  to 
righteousness ;  and  from  death  to  life.  Therefore  these  two  things^ 
as  I  do  often  repeat,  to  wit  the  law  and  the  promise,  must  de  diU- 
gently  distinguished.  For  in  time,  in  place,  and  in  person,  and  gen- 
erally in  all  other  circumstances,  they  are  separate  as  far  asunder  as 
heaven  and  earth,  the  beginning  of  the  world  and  the  latter  end.  In- 
deed they  are  near  neighbours,  for  they  are  joined  together  in  one  man 
or  in  one  soul ;  but  in  the  outward  affectimi,  and  as  touching  their 
office,  they  ought  to  be  separate  far  asundei- ;  so  that  the  law  may 
have  dominion  over  the  flesh,  and  the  promise  may  sweetly  and  com- 
fortably reign  in  the  conscience.  When  thou  hast  thus  appointed  unto 
them  both  their  own  proper  place,  then  thou  walkest  safely  between 
them  both  in  the  heaven  of  the  promise  and  in  the  earth  of  the  law. 

In  spirit  thou  walkest  in  the  paradise  of  grace  and  peace :  in 


COMMENTARY   ON  GALATIANS.  295 

the  fiesh  thou  walkest  in  the  earth  of  works  and  of  the  cross. 
And  now  the  troubles  which  the  flesh  is  compelled  to  bear  shafl 
not  be  hard  unto  thee,  because  of  the  sweetness  of  the  promise, 
which  comforteth  and  rejoiceth  the  heart  exceedingly.  But  now, 
if  tho  uconfound  and  mingle  these  two  together,  and  place  the 
law  in  the  conscience,  and  the  promise  of  liberty  in  the  flesh,  then 
thou  makest  a  confusion  (such  as  was  in  Popory  :)  so  that  thou 
shall  not  know  what  the  law,  what  the  promise,  what  sin,  or  what 
righteousness  is. 

Wherefore  if  thou  wilt  rightly  divide  the  word  of  truth,  thou  must 
put  a  great  difference  between  the  promise  and  the  law,  as  touching 
the  inward  affections  and  the  whole  practice  of  Ufe.  It  is  not  for 
nought  that  Paul  prosecuteth  this  argument  so  diligently.  For  he 
foresaw  in  spirit  that  this  mischief  should  creep  into  the  church,  that 
the  word  of  God  should  be  confounded ;  that  is  to  say,  that  the 
promise  should  be  mingled  with  the  law,  and  so  the  promise  should 
he  utterly  lost.  For  when  the  promise  is  mingled  with  the  law,  it  is 
now  made  nothing  else  but  the  very  law.  Therefore  accustom  thy- 
self to  separate  the  promise  and  the  law  asunder,  even  in  respect  of 
time,  that  when  the  law  cometh  and  accuseth  thy  conscience,  thou 
may  est  say.  Lady  law,  thou  comest  not  in  season,  for  thou  comest 
too  soon :  tarry  ye  untU  four  hundred  and  thirty  years  be  expired, 
and  when  they  are  past,  then  come  and  spare  not  But  if  thou 
come  then,  yet  shalt  thou  come  too  late.  For  then  hath  the  promise 
prevented  thee  four  hundred  and  thirty  years :  to  the  which  I  assent, 
and  sweetly  rejx>se  myself  in  the  same.  Therefore  I  have  noticing 
to  do  with  thee  :  I  hear  thee  not.  For  now  I  live  with  the  believ- 
ing Abraham  ;  or  rather  since  Christ  is  now  revealed  and  given  unto 
me,  I  live  in  him,  who  is  my  righteousness,  who  also  hath  abolished 
thee,  O  law.  And  thus  let  Christ  be  always  before  thine  eyes,  as  a 
certain  summary  of  all  arguments  for  the  defence  of  faith,  against 
the  righteousness  of  the  flesh,  against  the  law,  and  against  all  works 
and  merits  whatsoever. 

Hitherto  I  have  rehearsed  almost  all,  but  specially  the  principal 
arguments  which  the  Apostle .  Paul  handleth  in  this  Epistle,  for 
the  confirmation  of  this  doctrine  of  justification.  Among  which, 
the  argument  as  touching  the  promise  made  unto  Abraham,  and 
to  the  other  fathers,  is  the  weightiest  and  of  great  eflScacy ;  which 
Paul  doth  chiefly  prosecute  both  here  and  in  the  Epistle  to  the 
Romans,  the  words  whereof  he  diUgently  weigheth,  and  moreover 
entreateth  both  of  the  times  and  persons.  Also  he  standeth  upon 
this  word  seed,  applying  the  same  unto  Christ     Finally,  he  de- 


296  COMMENTARY   ON    GALATIANS, 

clareth  by  the  contrary,  what  the  law  worketh ;  namely,  that  it 
holdcth  men  under  the  curse.  And  thus  he  fortifieth  the  article 
of  Christian  righteousness  with  strong  and  mighty  arguments.  On 
the  other  side,  he  overthroweth  the  arguments  of  the  false  Apostles, 
wliich  they  used  in  defence  of  the  righteousness  of  the  law,  and 
turneth  them  upon  their  own  heads ;  that  is  to  say,  whereas  they 
contended  that  righteousness  and  Ufe  is  obtained  by  the  law,  Paul 
showeth  that  it  worketh  nothing  but  malediction  and  death  in  us. 
Ye  contend,  saith  he,  that  the  law  is  necessary  to  salvation.  Have 
ye  not  read  that  it  saith,  "  He  that  shall  do  these  things  shall  live  in 
them  ?"  (Levit.  xviii.  5.)  Now,  who  is  he  that  performeth  and  ac- 
complisheth  them  7"  No  man  living.  Therefore  "  as  many  as  are 
of  the  works  of  the  law  are  under  the  curse."  (Gal.  iii.  10.)  And 
again,  in  another  place  r  "  The  sting  of  death  is  sin,  and  the 
strength  of  sin  is  the  law."  (1  Cor.  xv.  56.)  Now  foUoweth  the 
conclusion  of  all  these  arguments. 

Verse  18.    For  if  the  inheritance  he  of  the  law,  it  is  no  more  by 
the  promise,  ^c. 

So  he  saith  in  the  fourth  to  the  Romans,  "  For  if  they  which  be  of 
the  law  be  heirs,  then  is  faith  but  vain,  and  the  promise  of  none  ef- 
fect." And  it  cannot  otherwise  be :  for  this  distinction  is  plain,  that 
the  law  is  a  thing  fer  differing  from  the  promise.  Yea,  natural  rea- 
son, although  it  be  never  so  blind,  is  compelled  to  confess,  that  it  is 
one  thing  to  promise,  and  another  thing  to  require  ;  one  thing  to 
give,  and  another  thing  to  take.  The  law  requireth  and  exacteth 
of  us  our  works  :  the  promise  of  the  seed  doth  offer  unto  us  the 
spiritual  and  everlasting  benefits  of  God,  and  that  freely  for  Christ's 
sake.  Therefore  we  obtain  the  inheritance  or  blessing  through  the 
promise  and  not  through  the  law.  For  the  promise  saith,  "  In  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed."  Therefore  he 
that  hath  the  law,  hath  not  enough,  because  he  hath  not  yet  the 
blessing,  without  the  which  he  is  compelled  to  abide  under  the  curse. 
The  law  therefore  cannot  justify,  because  the  blessing  is  not  joined 
unto  it.  Moreover,  if  the  inheritance  were  of  the  law,  then  should 
God  be  found  a  liar,  and  the  promise  should  be  in  vain.  Again,  if 
the  law  could  obtain  the  blessing,  Avhy  did  God  then  make  this 
promise,  "  In  thy  seed,  (fee?"  Why  did  he  not  rather  say.  Do  this, 
and  thou  shalt  receive  the  blessing  ?  or  else,  by  keeping  of  the  law, 
thou  mayest  deserve  everlasting  life  ?  This  argument  is  grounded 
upon  contraries  :  the  inheritance  is  given  by  the  promise  ;  therefore 
not  by  the  law. 


COMMENTARY   ON   GALATIANS.  297 

Verse  18.  But  God  gave  it  unto  Abraham  by  promise. 
It  cannot  be  denied  but  that  God,  before  the  law  was,  gave  unto 
Abraham  the  inheritance  or  blessing  by  the  promise  ;  that  is  to  say, 
remission  of  sins,  righteousness,  salvation,  and  everlasting  life,  that 
we  would  be  sons  and  heu's  of  God,  and  fellow-heirs  with  Christ. 
For  it  is  plainly  said  in  Genesis,  "  In  thy  seed  shall  all  nations  be 
blessed."  There  the  blessing  is  given  freely  without  respect  of  the 
law  or  works.  For  God  gave  the  inheritance  before  Moses  was  born, 
or  before  any  man  had  yet  once  thought  of  the  law.  Why  vaunt  ye 
then,  that  righteousness  cometh  by  the  law,  seeing  that  righteousness, 
life,  and  salvation,  was  given  to  your  father  Abraham  without  the 
law,  yea  before  there  was  any  law  ?  He  that  is  not  moved  with 
these  things  is  blind  and  obstinate.  But  this  argument  of  the  pro- 
mise I  have  before  handled  more  largely,  and  therefore  I  will  but 
touch  it  by  the  way. 

Hitherto  we  have  heard  the  principal  part  of  this  epistle.  Now 
the  Apostle  goeth  about  to  show  the  use  and  office  of  the  law, 
adding  certain  simiUtudes  of  the  schoolmaster,  and  of  the  little 
heir :  also  the  allegory  of  the  two  sons  of  Abraham,  Isaac  and 
Ishmael,  &c.  Last  of  aU,  he  setteth  forth  certain  precepts  concern- 
ing mannprs. 

Yerse  19.  Wherefore  then  serveth  the  law. 
When  we  teach  that  a  man  is  justified  without  the  law  and  works, 
then  doth  this  question  necessarily  follow  :  If  the  law  do  not  jus- 
tify, why  then  was  it  given  ?  Also :  Why  doth  God  charge  us 
and  burden  us  with  the  law  if  it  do  not  justify  ?  What  is  the  cause 
that  we  are  so  hardly  exercised  and  vexed  with  it,  if  they  which 
work  but  one  hour  are  made  equal  with  us  that  have  borne  the 
heat  and  burden  of  the  day  ?  When  as  that  grace  is  once  pub- 
lished unto  us  which  the  Gospel  setteth  out,  by  and  by  ariseth 
this  great  murmuring,  without  the  which  the  Gospel  cannot  be 
preached.  The  Jews  had  this  opinion,  that  they  should  be  jus- 
tified thereby.  Therefore,  when  they  heard  that  the  Gospel  was 
preached  concerning  Christ,  who  came  into  the  \vorld  to  save,  not 
the  righteous,  but  sinners,  and  that  they  should  go  before  them 
into  the  kingdom  of  God  (Matt.  xxii.  31,)  they  were  wonderfully 
offended,  complaining  that  they  had  borne  the  heavy  yoke  of  the 
law  so  many  years  with  great  labour  and  toil,  and  that  they  were 
miserably  vexed  and  oppressed  with  the  tyranny  of  the  law,  with- 
out any  profit,   yea  rather  to  their  great  hurt ;   again,  that  the 

38 


298  COMMENTARY   ON   GALATIANS. 

Gentiles,  who  were  idolaters,  obtained  grace  without  any  labour 
or  travail.  So  do  our  Papists  murmur  at  this  day,  saying,  What 
hath  it  profited  us  that  we  have  lived  in  a  cloister  twenty,  thirty, 
or  forty  years  ;  that  we  have  vowed  chastity,  poverty,  obedience  ; 
that  we  have  said  so  many  psalters,  and  so  many  canonical  hours, 
and  so  many  masses  ;  that  we  have  so  punished  our  bodies  with 
fasting,  prayers,  chastisements,  &c,,  if  a  husband,  a  wife,  a  prince, 
a  governor,  a  master,  a  scholar,  if  an  hireling,  or  a  drudge  bear- 
ing sacks,  if  a  wench  sweeping  the  house,  shall  not  only  be  made 
equal  with  us,  but  also  be  accepted  as  better  and  more  worthy  be- 
fore God  than  we  ? 

This  is  therefore  an  hard  question,  whereunto  reason  cannot 
answer,  but  is  greatly  offended  with  it.  Reason  after  a  sort 
understandeth  the  righteousness  of  the  law,  which  also  it  teacheth 
and  urgeth,  and  imagineth  that  the  doers  of  it  are  righteous ; 
but  it  understandeth  not  the  office  and  end  of  the  law.  There- 
fore when  it  heareth  this  sentence  of  Paul,  which  is  strange  and  un- 
known to  the  world,  "  that  the  law  was  given  for  transgressions," 
thus  it  judgeth :  Paul  abolisheth  the  law,  for  he  saith  that  we 
are  not  justified  through  it ;  yea,  he  is  a  blasphemer  against  God 
which  gave  the  law,  when  he  saith,  "  that  the  law  was  given  for 
transgressions."  Let  us  live  therefore  as  Gentiles  which  have  no 
law.  "  Yea,  let  us  sin  and  abide  in  sin,  that  grace  may  abound." 
Also :  "  Let  us  do  evil  that  good  may  come  thereof."  This 
happened  to  the  Apostle  Paul.  And  the  self-same  happeneth  at 
this  day  unto  us :  for  when  the  common  people  hear  out  of  the 
Gospel  that  righteousness  cometh  by  the  mere  grace  of  God 
through  faith  only,  without  the  law  and  without  works,  they  gather 
by  and  by  of  it,  as  did  the  Jews  in  times  past.  If  the  law  do  not 
justify,  then  let  us  work  nothing  ;  and  this  do  they  truly  perform. . 

What  should  we  then  do?  This  impiety  doth  indeed  very 
much  vex  us,  but  we  cannot  remedy  it ;  for  when  Christ  preached, 
he  must  needs  hear  that  he  was  a  blasphemer  and  a  seditious 
person ;  that  is  to  say,  that  through  his  doctrine  he  deceived 
men,  and  made  them  rebels  against  Caesar.  The  self-same  thing 
happened  to  Paul  and  all  the  rest  of  the  Apostles.  And  what 
marvel  is  it  if  the  world  in  like  manner  accuse  us  at  this  day  ? 
Let  it  accuse  us,  let  it  slander  us,  let  it  persecute  us  and  spare  us 
not ;  yet  must  not  we  therefore  hold  our  peace,  but  speak  freely, 
that  afflicted  consciences  may  be  delivered  out  of  the  snares  of 
the  devil.      And  we  must  not  regard  the  foolish  and  ungodly 


COMMENTARY    ON    GALATIANS.  299 

people,  in  that  they  do  abuse  our  doctrine,  for  whether  they  have 
the  law  or  no  law  they  cannot  be  reformed.  But  we  must  consider 
how  afflicted  consciences  may  be  comforted,  that  they  perish  not  with 
the  multitude.  If  we  should  dissemble  and  hold  our  peace,  miser- 
able and  afflicted  consciences  should  have  no  comfort,  which  are  so 
entangled  and  snared  with  men's  laws  and  traditions,  that  they  can 
wind  themselves  out  by  no  means. 

As  Paul  therefore,  when  he  saw  that  some  resisted  his  doctrine, 
and  other  some  sought  the  liberty  of  the  flesh,  and  thereby  became 
worse,  comforted  himself  after  this  sort:  that  he  was  an  Apostle 
of  Jesus  Christ,  sent  to  preach  the  faith  of  God's  elect,  and  that  he 
must  suffer  all  things  for  the  elect's  sake  ;  that  they  also  might  ob- 
tain salvation ;  so  we,  at  this  day,  do  all  things  for  the  elect's  sake ; 
we  know  to  be  edified  and  comforted  through  our  doctrine.  But  as 
for  the  dogs  and  swine,  of  whom  the  one  sort  persecuteth  our  doc- 
trine, and  the  other  sort  treadeth  under  foot  the  hberty  which  we 
have  in  Christ  Jesus,  I  am  so  offended  with  them,  that  in  all  my 
life,  for  their  sakes  I  would  not  utter  so  much  as  one  word ;  liut  I 
would  rather  wish  that  these  swine,  together  with  our  adversaries, 
the  dogs,  were  yet  still  subject  to  the  Pope's  tyranny,  rather  than 
that  the  holy  name  of  God  should  be  so  blasphemed  and  evil  spoken 
of  through  them. 

Therefore,  albeit  not  only  the  foolish  and  ignorant  people,  but 
they  also  which  seem,  in  their  own  conceits,  to  be  very  wise,  do 
argue  after  this  sort :  If  the  law  do  not  justify,  then  it  is  in  vain 
and  of  none  effect ;  yet  is  it  not  therefore  true.  For,  hke  as  this 
consequence  is  nothing  worth,  money  doth  not  justify,  or  make  a 
man  righteous,  therefore  it  is  unprofitable :  the  eyes  do  not  justify, 
therefore  they  must  be  plucked  out ;  the  hands  make  not  a  man 
righteous,  therefore  they  must  be  cut  off.  So  is  this  naught  also. 
The  law  doth  not  justify,  therefore  it  is  unprofitable ;  for  we  must 
attribute  unto  every  thing  his  proper  effect  and  use.  We  do  not 
therefore  destroy  or  condemn  the  law,  because  we  say  that  it  doth 
not  justify  ;  but  we  answer  otherwise  to  this  question,  To  what  end 
then  serveth  the  law  ?  than  our  adversaries  do,  who  do  wickedly 
and  perversely  counterfeit  an  office  and  use  of  the  law,  which  be- 
longeth  not  unto  it. 

Against  this  abuse  and  forged  office  of  the  law  we  dispute,  and 
answer  with  Paul,  that  "  the  law  doth  not  justify."  But,  in  so 
saying,  we  affirm  not  that  the  law  is  unprofitable,  as  they  do  by 
and  by  gather.  If  the  law  do  not  justify,  say  they,  then  it  is  given 
in  vain.     No,  not  so.     For  it  hath  its  proper  office  and  use ;  but 


300  COMMENTARY   ON   GALATIANS. 

not  that  which  the  adversaries  do  imagine,  namely,  to  make  men 
righteous ;  but  it  accuseth.  terrifieth,  and  condemneth  them.  We 
say  with  Paul,  that  the  law  is  good,  if  a  man  do  rightly  use  it ;  that 
is  to  say,  if  he  use  the  law  as  the  law.  If  I  give  unto  the  law  his 
proper  definition,  and  keep  it  within  the  compass  of  his  office  and 
use,  it  is  an  excellent  thing.  But  if  I  translate  it  to  another  use,  and 
attribute  that  unto  it  which  I  should  not,  then  do  I  not  only  pervert 
the  law,  but  also  the  whole  Scripture. 

Therefore  Paul  fighteth  here  against  those  pestilent  hypocrites 
who  could  not  abide  this  sentence,  "  The  law  was  added  for  trans- 
gressions." For  they  think  that  the  office  of  the  law  is  to  justify. 
And  this  is  the  general  opinion  of  man's  reason  among  the  sophis- 
ters  and  throughout  the  whole  world,  that  righteousness  is  gotten 
through  the  works  of  the  law.  And  reason  will  by  no  means  suffer 
this  pernicious  opinion  to  be  wrested  from  it,  because  it  understand- 
eth  not  the  righteousness  of  faith.  Hereof  it  cometh  that  the  Papists 
both  fooUshly  and  wickedly  do  say,  the  church  hath  the  law  of 
God,  the  traditions  of  the  fathers,  the  decrees  of  councils ;  if  it  live 
after  them,  it  is  holy.  No  man  shall  persuade  these  men,  that 
when  they  keep  these  things,  they  please  not  God,  but  provoke  hig 
wrath.  To  conclude:  they  that  trust  in  their  own  righteousness, 
think  to  pacify  the  wrath  of  God  by  their  will-worship  and  vokin- 
tary  religion.  Therefore  this  opinion  of  the  righteousness  of  the 
law  is  the  sink  of  all  evils,  and  the  sin  of  sins  of  the  whole  world. 
For  gross  sins  and  vices  may  be  known  and  so  amended,  or  else 
repressed  by  the  punishment  of  the  magistrate.  But  this  sin,  to  wit, 
man's  opinion  concerning  his  own  righteousness,  will  not  only  be 
counted  no  sin,  but  also  will  be  esteemed  for  an  high  rehgion  and 
righteousness.  This  pestilent  sin,  therefore,  is  the  mighty  power 
of  the  devil  over  the  whole  world,  the  very  head  of  the  serpent, 
and  the  snare  whereby  the  devil  entangleth  and  holdeth  all  men 
captive.  For  naturally  all  men  have  this  opinion,  that  they  are 
made  righteous  by  keeping  of  the  law.  Paul  therefore,  to  the  end 
he  might  show  the  true  office  and  use  of  the  law,  and  might  root 
out  of  men's  hearts  that  false  opinion  concerning  the  righteousness 
thereof,  answereth  to  this  objection.  Wherefore  then  serveth  the  law, 
if  it  justify  not  ?  after  this  sort :  It  was  not  given  to  make  men 
righteous,  saith  he,  but, 

Verse  IQ.     It  was  added  because  of  transgressions. 

As  things  are  divers  and  distinct,  so  the  uses  thereof  are  divers 
and  distinct;    therefore    they  may   not  be  confounded.     For,   if 


COMMENTARY   ON   GALATIANS.  301 

they  be,  there  must  needs  be  a  confusion  of  the  things  also.  A 
woman  may  not  wear  a  man's  apparel,  nor  a  man  a  woman's 
attire.  Let  a  man  do  the  works  that  belong  to  a  man,  and  the 
woman  the  works  that  belong  to  a  woman.  Let  every  man  do 
that  which  his  vocation  and  office  requireth.  Let  pastors  and 
preachers  teach  the  word  of  God  purely.  Let  magistrates  govern 
their  subjects,  and  let  subjects  obey  their  magistrates.  Let  every 
thing  serve  in  his  due  place  and  order.  Let  the  sun  shine  by  day ; 
the  moon  and  the  stars  by  night.  Let  the  sea  give  fishes ;  the  earth 
grain  ;  the  woods  wild  beasts  and  trees,  (fcc.  In  like  manner  let 
not  the  law  usurp  the  office  and  use  of  another,  that  is  to  say  of 
justification ;  but  let  it  leave  this  only  to  grace,  to  the  promise,  and 
to  faith.  What  is  then  the  office  of  the  law  ?  Transgressions  ;  or 
else,  as  he  saith  in  another  place,  "  the  law  entereth  in,  that  sin 
should  abound."  (Rom.  v.  20.)  A  goodly  office  forsooth  !  "  The 
law,"  saith  he,  "  was  added  for  transgressions ;"  that  is  to  say,  it 
was  added  besides  and  after  the  promise,  until  Christ  the  s6ed  should 
come,  unto  whom  it  was  promised. 

Of  the  double  Use  of  the  Law. 

Here  you  must  understand  that  there  is  a  double  use  of  the  law. 
One  is  civil;  for  God  hath  ordained  civil  laws,  yea,  all  laws,  to 
punish  transgressions.  Every  law  then  is  given  to  restrain  sin. 
If  it  restrain  sin,  then  it  maketh  men  righteous.  No,  nothing 
less.  For  in  that  I  do  not  kill,  I  do  not  commit  adultery,  I  do 
not  steal,  or  in  that  I  abstain  from  other  sins,  I  do  it  not  willingly 
or  for  the  love  of  virtue,  but  I  fear  the  prison,  the  sword,  and  the 
hangman.  These  do  bridle  and  restrain  me  that  I  sin  not,  as 
bonds  and  chains  do  restrain  a  lion  or  a  bear,  that  he  tear  and 
devour  not  every  thing  that  he  meeteth :  therefore  the  restraining 
from  sin  is  not  righteousness,  but  rather  a  signification  of  unrigh- 
teousness. For,  as  a  mad  or  a  wild  beast  is  bound,  lest  he  should 
destroy  every  thing  that  he  meeteth ;  even  so  the  law  doth  bridle 
a  mad  and  a  fLirious  man,  that  he  sin  not  after  his  own  lust.  This 
restraint  showeth  plainly  enough,  that  they  which  have  need  of  the 
law  (as  all  they  have  which  are  without  Christ)  are  not  righteous, 
but  rather  wicked  and  bad  men,  whom  it  is  necessary,  by  the  bonds 
and  prison  of  the  law,  so  to  bridle,  that  they  sin  not.  Therefore  the 
law  justifieth  not. 

The  first  use  of  the  law  then  is,  to  bridle  the  wicked.  For  the 
devil  reigneth  throughout  the  whole  church,  and  enforceth  men 
to  all  kinds  of  horrible  wickedness.    Therefore  God  hath  ordained 


302  COMMENTARY    ON   GALATIANS. 

magistrates,  parents,  ministers,  laws,  bonds,  and  all  civil  ordi- 
nances, that,  if  they  can  do  no  more,  yet  at  the*  least,  they  may 
bind  the  devil's  hands,  that  he  rage  not  in  his  bondslaves  after  his 
own  lust.  Like  as  therefore  they  that  are  possessed,  in  whom 
the  devil  mightily  reigneth,  are  kept  in  bonds  and  chains,  lest 
they  should  hurt  other ;  even  so,  in  the  world,  which  is  possessed 
of  the  devil,  and  carried  headlong  into  all  kinds  of  wickedness, 
the  magistrate  is  present  with  his  bonds  and  chains ;  that  is  to 
say,  with  his  laws,  binding  his  hands  and  feet,  that  he  run  not 
headlong  into  all  mischief.  And,  if  he  suffer  not  himself  to  be 
bridled  after  this  sort,  then  he  loseth  his  head.  This  civil  restraint 
is  very  necessary,  and  appointed  of  God,  as  well  for  public  peace, 
as  for  the  preservation  of  all  things,  but  especially  lest  the  course 
of  the  Gospel  should  be  hindered  by  the  tumult  and  seditions  of 
wicked,  outrageous,  and  proud  men.  But  Paul  entreateth  not  here 
of  this  civil  use  and  office  of  the  law.  It  is  indeed  very  necessary, 
but  it  justifieth  not.  For,  as  a  possessed  or  a  mad  man  is  not  there- 
fore free  from  the  snares  of  the  devil,  or  well  in  his  mind  because  he 
hath  his  hands  and  his  feet  bound,  and  can  do  no  hurt ;  even  so, 
the  world,  although  it  be  bridled  by  the  law  from  outward  wicked- 
ness and  mischief,  j^et  it  is  not  therefore  righteous,  but  still  continu- 
eth  wicked ;  yea,  this  restraint  showeth  plainly  that  the  world  is 
wicked  and  outrageous,  stirred  up  and  enforced  to  all  wickedness  by 
this  prince  the  devil ;  for,  otherwise,  it  need  not  be  bridled  by  laws 
that  it  should  not  sin. 

Another  use  of  the  law  is  divine  and  spiritual,  which  is  (as 
Paul  saith)  "to  increase  transgressions;"  that  is  to  say,  to  reveal 
unto  a  man  his  sin,  his  blindness,  his  misery,  his  impiety,  igno- 
rance, hatred,  and  contempt  of  God,  death,  hell,  the  judgment 
and  deserved  wrath  of  God.  Of  this  use  the  Apostle  entreateth 
notably  in  the  seventh  to  the  Romans.  This  is  altogether 
unknown  to  hypocrites,  to  the  Popish  sophisters,  and  school- 
divines,  and  to  all  that  walk  in  the  opinion  of  the  righteousness  of 
the  law,  or  of  their  own  righteousness.  But  to  the  end  that  God 
might  bridle  and  beat  down  this  monster  and  this  mad  beast,  I 
mean  the  presumption  of  man's  righteousness  and  religion,  which 
naturally  maketh  men  proud,  and  puffeth  them  up  in  such  sort, 
that  they  think  themselves  thereby  to  please  God  highly ;  it 
behoveth  him  to  send  some  Hercules  which  might  set  upon  this 
monster,  with  all  force  and  courage,  to  overthrow  him,  and 
utterly  to  destroy  him ;  that  is  to  say,  he  was  constrained  to 
give  a  law  in  mount  Sinai,  with  so  great  majesty  and  with  so 


COMMENTARY    ON   GALATIANS.  303 

terrible  a  show,  that  the  whole  multitude  was  astonished.  (Exod. 
xix.  XX.) 

This,  as  it  is  the  proper  and  the  principal  use  of  the  law  ;  so  is 
it  very  profitable,  and  also  most  necessary.  For  if  any  be  not  a 
murderer,  an  adulterer,  a  thief,  and  outwardly  refrain  from  sin, 
as  the  Pharisee  did,  which  is  mentioned  in  the  Gospel,  he  would 
swear  because  he  is  possessed  with  the  devil,  that  he  is  righteous, 
and  therefore  he  conceiveth  an  opinion  of  righteousness,  and 
presumeth  of  his  good  works  and  merits.  Such  a  one  God 
cannot  otherwise  mollify  and  humble,  that  he  may  acknowledge 
his  misery  and  damnation,  but  by  the  law.  For  that  is  the  ham- 
mer of  death,  the  thundering  of  hell,  and  the  hghtning  of  God's 
wrath,  that  beateth  to  powder  the  obstinate  and  senseless  hypo- 
crites. Wherefore  this  is  the  proper  and  true  use  of  the  law,  by 
lightning,  by  tempest,  and  by  the  sound  of  the  trumpet,  (as  in 
mount  Sinai,)  to  terrify,  and  by  thundering  to  beat  down  and 
rent  in  pieces  that  beast  which  is  called  the  opinion  of  righteous- 
ness. Therefore,  saith  God  by  Jeremy  the  prophet,  "  My  word 
is  a  hammer,  breaking  rocks."  (Jer.  xxv.  29.)  For  as  long  as  the 
opinion  of  righteousness  abideth  in  man,  so  long  there  abideth 
also  in  him  incomprehensible  pride,  presumption,  security,  hatred 
of  God,  contempt  of  his  grace  and  mercy,  ignorance  of  the  promises 
and  of  Christ.  The  preaching  of  free  remission  of  sins,  through 
Christ,  cannot  enter  into  the  heart  of  such  a  one,  neither  can  lie  feel 
any  taste  or  savour  thereof.  For  that  mighty  rock  and  adamant 
wall,  to  wit,  the  opinion  of  righteousness,  wherewith  the  heart  is  en- 
vironed, doth  resist  it. 

As  therefore  the  opinion  of  righteousness  is  a  great  and  an 
horrible  monster,  a  rebellious,  obstinate,  and  stiff-necked  beast ; 
so,  for  the  destroying  and  overthrowing  thereof,  God  hath  need  of 
a  mighty  hammer ;  that  is  to  say,  the  law ;  which  then  is  in  his 
proper  use  and  office,  when  it  accuseth  and  revealeth  sin  after  this 
sort :  Behold,  thou  hast  transgressed  all  the  commandments  of 
God,  &c. ;  and  so  it  striketh  a  terror  into  the  conscience,  so  that 
it  feeleth  God  to  be  offended  and  angry  indeed,  and  itself  to  be 
guilty  of  eternal  death.  Here  the  poor  afflicted  sinner  feeleth 
the  intolerable  burden  of  the  law,  and  is  beaten  down  even  to 
desperation,  so  that  now,  being  oppressed  with  great  anguish  and 
terror,  he  desireth  death,  or  else  seeketh  to  destroy  himself. 
Wherefore  the  law  is  that  hammer,  that  fire,  that  mighty  strong 
wind,  and  that  terrible  earthquake  renting  the  mountains  and 
breaking  the  rocks  (1  Kings  xix.  11,  22,  23,)  that  is  to  say,  the 


304  COMMENTARY   ON   GALATIANS. 

proud  and  obstinate  hypocrites.  Elijah,  not  being  able  to  abide 
these  terrors  of  the  law,  which  by  these  things  are  signified,  covered 
his  face  with  his  mantle.  Notwithstanding,  when  the  tempest 
ceased,  of  which  he  was  a  beholder,  there  came  a  soft  and  a  gra- 
cious wind,  in  the  which  the  Lord  was.  But  it  behoved  that  the 
tempest  of  fire,  of  wind,  and  the  earthquake,  should  pass,  before  the 
Lord  should  reveal  himself  in  that  gracious  wind. 

This  terrible  show  and  majesty  wherein  God  gave  his  law  in 
mount  Sinai,  did  represent  the  use  of  the  law.  There  was  in  the 
people  of  Israel,  which  came  out  of  Egypt,  a  singular  holiness. 
They  gloried  and  said,  "  We  are  the  people  of  God.  We  will  do 
all  those  things  which  the  Lord  our  God  hath  commanded." 
(Exod.  xix.  8.)  Moreover,  Moses  did  sanctify  the  people,  and 
bade  them  wash  their  garments,  refrain  from  their  wives,  and  pre- 
pare themselves  against  the  third  day.  There  was  not  one  of 
them  but  he  was  full  of  hoUness.  The  third  day  Moses  bringeth 
the  people  out  of  their  tents  to  the  mountain  into  the  sight  of  the 
Lord,  that  they  might  hear  his  voice.  What  followed  then  ? 
When  the  children  of  Israel  did  behold  the  horrible  sight  of  the 
mount  smoking  and  burning,  the  black  clouds  and  the  lightnings 
flashing  up  and  down  in  this  horrible  darkness,  and  heard  the 
sound  of  the  trumpet  blowing  long  and  waxing  louder  and 
louder ;  and  moreover,  when  they  heard  the  thunderings  and  the 
lightnings,  they  were  afraid,  and  standing  afar  off,  they  said  unto 
Moses,  "  We  will  do  all  things  willingly,  so  that  the  Lord  speak 
not  unto  us,  lest  that  we  die,  and  this  great  fire  consume  us. 
Teach  thou  us,  and  we  will  hearken  unto  thee."  (Exod.  xx.  19  ; 
Deut.  V.  24 ;  xviii.  16.)  I  pray  you,  what  did  their  purifying^ 
their  white  garments,  and  refraining  from  their  wives,  profit  them  ? 
Nothing  at  all.  There  was  not  one  of  them  that  could  abide  this 
presence  of  the  Lord  in  his  majesty  and  glory  :  but  all,  being 
amazed  and  shaken  with  terror,  fled  back  as  if  they  had  been 
driven  by  the  devil.  "  For  God  is  a  consuming  fire,  in  whose  sight 
no  flesh  is  able  to  stand."    (Deut.  iv.  24.) 

The  law  of  God  therefore  hath  properly  and  peculiarly  tliat 
office  which  it  had  then  in  mount  Sinai,  when  it  was  first  given, 
and  was  first  heard  of  them  that  were  washed,  righteous,  purified, 
and  chaste ;  and  yet  notwithstanding  it  brought  that  holy  people 
into  such  a  knowledge  of  their  own  misery,  that  they  were  thrown 
down  even  to  death  and  desperation.  No  purity  nor  holiness 
could  then  help  them  ;  but  there  was  in  them  such  a  feeling  of 
their  own  uncleanness,  unworthiness,  and  sin,  and  of  the  judg- 


COMMENTARY   ON    GALATIANS,  305 

menl,  and  wrath  of  God,  that  they  fled  from  the  sight  of  the  Lord, 
and  could  not  abide  to  hear  his  voice.  "What  flesh  was  there 
ever,"  say  they,  "  that  heard  the  voice  of  the  hving  God  speaking 
out  of  the  midst  of  the  fire,  and  yet  hved  ?  Tiiis  day  have  we 
seen  that  God  talked  with  man,  and  yet  he  liveth."  (Deut.  v.  26.) 
They  speak  now  far  otherwise  than  they  did  a  little  before,  when 
they  said,  "  We  are  the  holy  people  of  God,  whom  the  Lord  hath 
chosen  for  his  own  peculiar  people  before  all  the  nations  upon 
the  earth.  We  will  do  all  things  which  the  Lord  hath  spoken." 
So  it  happeneth  at  length  to  all  justiciaries,  who  being  drunken 
with  the  opinion  of  their  own  righteousness,  do  think,  when  they 
are  out  of  temptation,  that  they  are  beloved  of  God,  and  that  God 
regardeth  their  v«ws,  their  fastings,  their  prayers,  and  their  will- 
works,  and  that  for  the  same  he  must  give  unto  them  a  single 
crown  in  heaven.  But  when  that  thundering,  hghtning,  fire,  and 
that  hammer  which  breaketh  in  pieces  the  rocks,  that  is  to  say,  the 
law  of  God,  Cometh  suddenly  upon  them,  revealing  unto  them  ihei^ 
sin,  the  wrath  and  judgment  of  God  ;  then  the  self-same  thing  hap- 
peneth uQto  them  which  happened  to  the  Jews  standing  at  the  foot 
of  mount  Sinai. 

Here  I  admonish  all  such  as  fear  God,  and  specially  such  as 
shall  become  teachers  of  others  hereafter,  that  they  diligently 
learn  out  of  Paul  to  understand  the  true  and  proper  use  of  the 
law ;  which,  I  fear,  after  our  time  will  be  trodden  under  foot,  and 
utterly  abohshed  by  the  enemies  of  the  truth.  For  even  now 
while  we  are  yet  living,  and  employ  all  our  dihgence  to  set  forth 
the  office  and  use  both  of  the  law  and  Gospel,  there  be  very  few, 
yea  even  among  those  which  will  be  counted  Christians,  and  make 
a  profession  of  the  Gospel  with  us,  that  understand  these  things 
rightly,  and  as  they  should  da  What  think  ye  then  shall  come 
to  pass  when  we  are  dead  and  gone  ?  I  speak  nothing  of  the 
Anabaptists,  of  the  new  Arians,  and  such  other  vain  spirits,  who 
are  no  less  ignorant  of  these  matters  than  are  the  Papists,  although 
they  talk  never  so  much  to  the  contrary.  For  they  are  revolted 
from  the  pure  doctrine  of  the  Gospel,  to  laws  and  traditions,  and 
therefore  they  teach  not  Christ.  They  brag  and  they  swear  that 
they  seek  nothing  else  but  the  glory  of  Christ  and  the  salvation  of 
their  brethren,  and  that  they  teach  the  word  of  God  purely :  but 
in  very  deed  they  corrupt  it,  and  wrest  it  to  another  sense,  so  that 
they  make  it  to  sound  according  to  their  own  imagination.  There- 
fore, under  the  name  of  Christ,  they  teach  nothing  else  but  their 
own  dreams,  and  under  the  name  of  the  Gospel,  ceremonies  and 

39 


306  COMMENTARY   ON    GALATIANS. 

laws.  They  are  like  therefore  unto  themselves,  and  so  they  still 
continue,  that  is  to  say,  monks,  workers  of  the  law,  and  teachers  of 
ceremonies,  saving  that  they  devise  new  names  and  new  works. 

It  is  no  smEiIl  matter  then  to  understand  rightly  what  the  law 
is,  and  what  is  the  true  use  and  office  thereof.  And  forasmuch  as 
we  teach  these  things  both  diligently  and  faithfully,  we  do  thereby 
plainly  testify  that  we  reject  not  the  law  and  works,  as  our  adver- 
saries do  falsely  accuse  us  ;  but  we  do  altogether  stablish  the  law^ 
and  require  the  works  thereof,  and  we  say  that  the  law  is  good 
and  profitable,  but  in  his  own  proper  use ;  which  is,  first,  to 
bridle  civil  transgressions,  and  then  to  reveal  and  to  increase 
spiritual  transgressions.  Wherefore  the  law  is  also  a  light,  which 
showeth  and  revealeth,  not  the  grace  of  God,  not  righteousness 
and  hfe  ;  but  sin,  death,  the  wrath  and  the  judgment  of  God.  For, 
as  in  the  mount  Sinai  the  thundering,  lightning,  the  thick  and 
dark  cloud,  the  hill  smoking  and  flaming,  and  all  that  terrible  show^ 
did  not  rejoice  nor  quicken  the  children  of  Israel,  but  terrified 
and  astonished  them,  and  showed  how  unable  they  were,  with  all 
their  purity  and  holiness,  to  abide  the  majesty  of  God  speaking  to 
them  out  of  the  cloud  :  even  so  the  law,  when  it  is  in  his  true  use, 
doth  nothing  else  but  reveal  sin,  engender  wrath,  accuse  and  terrify 
men,  so  that  it  bringeth  them  to  the  very  brink  of  desperation. 
This  is  the  proper  use  of  the  law,  and  here  it  hath  an  end,  and  it 
ought  to  go  no  further. 

Contrariwise,  the  Gospel  is  a  light  which  lighteneth,  quickeneth, 
comforteth,  and  raiseth  up  fearful  consciences.  For  it  showeth 
that  God  for  Christ's  sake  is  merciful  unto  sinners,  yea  and  to 
such  as  are  most  unworthy,  if  they  believe  that  by  his  death  they 
are  dehvered  from  the  curse,  that  is  to  say,  from  sin  and  ever- 
lasting death,  and  that  through  his  victory  the  blessing  is  freely 
given  unto  them  ;  that  is  to  say,  grace,  forgiveness  of  sins,  righ- 
teousness, and  everlasting  life.  Thus,  putting  a  difference  between 
the  law  and  the  Gospel,  we  give  to  them  both  their  own  proper 
use  and  office.  Of  this  difference  between  the  law  and  the 
Gospel,  there  is  nothing  to  be  found  in  the  Ijooks  of  the  monks^ 
canonists,  schoolmen ;  no,  nor  in  the  books  of  the  ancient  fathers. 
Augustine  did  somewhat  understand  this  difference,  and  showed 
it.  Jerome  and  others  knew  it  not.  Briefly,  there  was  wonderful 
silence  many  years  as  touching  this  difference  in  all  schools  and 
churches  :  and  this  brought  men's  consciences  into  great  danger. 
For,  unless  the  Gospel  be  plainly  discerned  from  the  law,  the  true 
Christian  doctrine  cannot  be  kept  sound  and  uncorrupt.     Contra- 


COMMENTARY    ON    GALATIANS.  307 

riwise,  if  this  difference  be  well  known,  then  is  also  the  true 
manner  of  justification  known,  and  then  it  is  an  easy  matter  to 
discern  faith  from  works,  Christ  from  Moses,  and  all  pohtic  works. 
For  all  things  without  Christ  are  the  ministers  of  death  for  the  pun- 
ishment of  the  wicked.  Therefore  Paul  answereth  to  this  question 
after  this  manner : 

Verse  19.      The  law  was  added  because  of  transgressions. 

That  is  to  say,  that  transgressions  might  increase,  and  be  no  more 
known  and  seen.  And  indeed  so  it  corneth  to  pass.  For  when 
sin,  death,  the  wrath  and  judgment  of  God,  and  hell,  are  revealed 
to  a  man  through  the  law,  it  is  impossible  but  that  he  should 
become  impatient,  murmur  against  God,  and  despise  his  will. 
For  he  cannot  bear  the  judgment  of  God,  his  own  death  and 
damnation  ;  and  yet  notwithstanding  he  cannot  escape  them.  Here 
he  must  needs  fall  into  the  hatred  of  God,  and  blaspheme  against 
God.  Before,  when  he  was  out  of  temptation,  he  was  a  very  holy 
man  ;  he  worshipped  and  praised  God  ;  he  bowed  his  knee  before 
God,  and  gave  him  thanks  as  the  Pharisee  did.  (Luke  xviii.)  But 
now,  when  sin  and  death  is  revealed  unto  him,  he  wisheth  that 
there  were  no  God.  The  law  therefore,  of  itself,  bringeth  a  special 
hatred  of  God.  And  thus  sin  is  not  only  revealed  and  known  by 
the  law,  but  also  is  increased  and  stirred  up  by  the  law.  Therefore 
Paul  saith,  "  Sin,  that  it  might  appear  to  be  sin,  wrought  death  in 
me  by  that  which  was  good,  that  sin  might  be  out  of  measure  sin- 
ful by  the  commandment."  (Rom.  vii.)  There  he  entreateth  of 
this  effect  of  the  law  very  largely. 

Paul  answereth  therefore  to  this  question,  if  the  law  do  not 
justify,  to  what  end  then  serveth  it  ?  Although,  saith  he,  it 
justify  not,  yet  is  it  very  profitable  and  necessary.  For,  first,  it 
civilly  restraineth  such  as  are  carnal,  rebellious,  and  obstinate. 
Moreover,  it  is  a  glass  that  showeth  unto  a  man  himself,  that  he 
is  a  sinner,  guilty  of  death,  and  worthy  of  God's  everlasting  wrath 
and  indignation.  To  what  end  serveth  this  humbling,  this  bruising 
and  beating  down  by  this  hammer,  the  law  I  mean  ?  To  this  end, 
that  we  may  have  an  entrance  unto  grace.  So  then  the  law  is  a 
minister  that  prepareth  the  way  unto  grace.  For  God  is  the  God 
of  the  humble,  the  miserable,  the  afflicted,  the  oppressed,  and  the 
desperate,  and  of  those  that  are  brought  even  to  nothing  ;  and  his 
nature  is  to  exalt  the  humble,  to  feed  the  hungry,  to  give  sight  to 
the  blind,  to  comfort  the  miserable,  the  afflicted,  the  bruised  and 
broken-hearted,  to  justify  sinners,   to   quicken  the   dead,   and  to 


308  COMMENTARY    ON   GALATIANS. 

save  the  very  desperate  and  damned.  For  he  is  an  almighty 
Creator,  making  all  things  of  nothing.  Now  that  pernicious  and 
pestilent  opinion  of  man's  own  righteousness,  which  will  not  be  a 
sinner,  unclean,  miserable,  and  damnable ;  but  righteous  and  holy ; 
sufiereth  not  God  to  come  to  his  own  natural  and  proper  work. 
Therefore  God  must  needs  take  this  maul  in  hand  (the  law  I  mean,) 
to  drive  down,  to  beat  in  pieces,  and  to  bring  to  nothing  this 
beast,  with  her  vain  confidence,  wisdom,  righteousness,  and  power, 
that  she  may  so  learn  at  the  length  by  her  own  misery  and  mischief, 
that  she  is  utterly  forlorn,  lost,  and  damned.  Here  now,  when  the 
conscience  is  thus  terrified  with  the  law,  then  cometli  the  doctrine  of 
the  Gospel  and  grace,  which  raiseth  up  and  comforteth  the  same 
again,  saying,  Christ  came  into  the  world,  not  to  break  the  bruised 
reed,  nor  to  quench  the  smoking  flax ;  but  to  preach  the  Gospel  of 
glad  tidings  to  the  poor,  to  heal  the  broken  and  contrite  heart,  to 
preach  forgiveness  of  sins  to  the  captives,  (fcc.  (Isa.  xliii.  3 ;  Mat. 
xii.  20.) 

But  here  lieth  all  the  difiiculty  of  this  matter,  that  when  a  man  is 
terrified  and  cast  down,  he  may  be  able  to  raise  up  himself  again, 
and  say,  Now  I  am  bruised  and  afflicted  enough.  The  time  of  the 
law  hath  tormented  and  vexed  me  sharply  enough.  Now  is  the 
time  of  grace ;  now  is  the  time  to  hear  Christ,  out  of  whose  mouth 
proceed  the  words  of  grace  and  life.  Now  is  the  time  to  see,  not  the 
smoking  and  burning  mount  Sinai,  but  the  mount  Moriah  ;  where 
is  the  throne,  the  temple,  the  mercy-seat  of  God,  that  is  to  say, 
Christ,  who  is  the  king  of  righteousness  and  peace.  There  will  I 
hearken  what  the  Lord  speaketh  unto  me,  who  speaketh  nothing 
else  but  peace  unto  his  people. 

Nay,  the  foolishness  of  man's  heart  is  so  great,  that  in  this 
conflict  of  conscience,  when  the  law  hath  done  his  office,  and 
exercised  his  true  ministry,  he  doth  not  only  lay  hold  upon  the 
doctrine  of  grace,  which  promiseth  most  assuredly  the  forgiveness 
of  sins  for  Christ's  sake,  but  seeketh  and  procureth  to  himself 
more  laws  to  satisfy  and  quiet  his  conscience.  If  I  live,  saith  he, 
I  will  amend  my  life :  I  will  do  this,  I  will  do  that.  Here,  except 
thou  do  the  quite  contrary;  that  is  to  say,  except  thou  send 
Moses  away  Avith  his  law,  to  those  that  are  secure,  proud,  and 
obstinate,  and  in  these  terrors  and  in  this  anguish  lay  hold  upon 
Christ,  who  was  crucified  and  died  for  thy  sins,  look  for  no 
salvation. 

So  the  law  with  his  office  helpeth  by  occasion  to  justification, 
in  that  it  driveth  a  man  to  the  promise  of  grace,  and  maketh  the 


COMMENTARY   ON    GALATIANS.  309 

same  sweet  and  comfortable  unto  him.  Wherefore  we  do  abrogate 
the  law,  but  w^e  show  the  true  office  and  use  of  the  law ;  to  wit,  that 
it  is  a  true  and  a  profitable  minister,  which  driveth  a  man  to  Christ. 
Therefore,  after  that  the  law  hath  humbled  thee,  terrified  thee,  and 
utterly  beaten  thee  down  so  that  now  thou  art  at  the  very  brink 
of  desperation,  see  that  thou  learn  how  to  use  the  law  rightly.  For 
the  office  and  use  of  it  is  not  only  to  reveal  sin  and  the  wrath  of  God, 
but  also  to  drive  men  unto  Christ.  This  use  of  the  law  the  Holy 
Ghost  only  setteth  forth  in  the  Gospel,  where  he  witnesseth  that 
God  is  present  unto  the  afflicted  and  broken-hearted.  Wherefore, 
if  thou  be  bruised  with  this  hammer,  use  not  this  bruising  perversely, 
so  that  thou  load  thyself  with  more  laws,  but  hear  Christ  saying, 
"  Come  unto  me  all  ye  that  labour  and  are  heavy  laden,  and  1 
will  refresh  you."  (Matt  xi.  28.)  When  the  law  so  oppresseth 
thee,  that  all  things  seem  to  be  utterly  des}3erate,  and  thereby 
driveth  thee  unto  Christ  to  seek  help  and  succour  at  his  hands, 
then  is  the  law  in  his  true  use  ;  and,  through  the  Gospel,  it  helpeTh 
to  justification.  And  this  is  the  best  and  most  perfect  use  of  the 
law. 

Wherefore  Paul  here  beginneth  afresh  to  entreat  of  the  law, 
and  defineth  what  it  is,  taking  occasion  of  that  which  he  said 
before ;  to  wit,  that  the  law  justifietli  not  For  reason,  hearing 
this,  by  and  by  doth  thus  infer ;  then  God  gave  the  law  in  vain. 
It  was  necessary,  therefore,  to  seek  how  to  define  the  law  truly, 
and  to  show  what  the  law  is,  and  how  it  ought  to  be  understood, 
that  it  be  not  taken  more  largely  or  more  straitly  than  it  should 
be.  There  is  no  law,  saith  he,  that  is  of  itself  necessary  to 
justification.  Therefore,  when  we  reason  as  touching  righte- 
ousness, life,  and  everlasting  salvation,  the  law  must  be  utterly 
removed  out  of  our  sight,  as  if  it  had  never  been,  or  never 
should  be,  but  as  though  it  were  nothing  at  all.  For,  in  the 
matter  of  justification,  no  man  can  remove  the  law  far  enough 
out  of  his  sight,  or  behold  the  only  promise  of  God  sufficiently, 
and  as  he  should  da  Therefore  I  said  before  that  the  law  and 
the  promise  must  be  separate  far  asunder  as  touching  the  inward 
affections  and  the  inward  man,  albeit  indeed  they  are  nearly  joined 
together. 

Verse  19,     Until  the  seed  came,  unto  the  which  the  promise  was 

made. 

Paul  maketh  not  the  law  perpetual,  but  he  saith  that  it  was  given 
and  added  to  the  promises  for  transgressions  j   that  is  to  sayj  to 


310  COMMENTARY    ON    GALATIANS. 

restrain  them  civilly,  but  specially  to  reveal  and  to  increase  them 
spiritually,  that  not  continually,  but  for  a  time.  Here  it  is  neces- 
sary to  know  how  long  the  power  and  the  tyranny  of  the  law 
ought  to  endure,  w^hich  discovereth  sin,  showeth  unto  us  what  we 
are,  and  revealeth  the  wrath  of  God.  They,  whose  hearts  are 
touched  with  an  inward  feeling  of  these  matters,  should  suddenly 
perish,  if  they  should  not  receive  comfort.  Therefore,  if  the  days 
of  the  law  should  not  be  shortened,  no  man  should  be  saved.  A 
time  therefore  must  be  set,  and  bounds  Umited  to  the  law,  beyond 
which  it  may  not  reign.  How  long  then  ought  the  dominion  of  the 
law  to  endure  ?  Until  the  seed  come  ;  to  wit,  that  seed,  of  which  it 
is  written,  "  In  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed."  The  tyranny  of  the  law  then  must  so  long  continue  unto 
the  fulness  of  the  time,  and  until  that  seed  of  the  blessing  come ; 
not  to  the  end  that  the  law  should  bring  this  seed  or  give  righteous- 
ness, but  that  it  should  civilly  restrain  the  rebellious  and  obstinate, 
and  shut  them  up,  as  it  were,  in  prison  ;  and  spiritually  should  re- 
prove them  of  sin,  humble  them  and  terrify  them  ;  and,  Avhen  they 
are  thus  humbled  and  beaten  down,  it  should  constrain  them  to  look 
up  to  that  blessed  seed. 

We  may  understand  the  continuance  of  the  law  both  according 
to  the  letter  and  also  spiritually :  according  to  the  letter  thus, 
that  the  law  continueth  until  the  time  of  grace.  "  The  laAv  and 
the  prophets,"  saith  Christ,  "prophesied  until  John.  From  the 
time  of  John  until  this  day,  the  kingdom  of  heaven  suffereth 
violence,  and  the  violent  take  it  by  force."  (Matt.  xi.  12,  13.)  In 
this  time  Christ  was  baptized,  and  began  to  preach  ;  at  what  time 
also,  after  the  letter,  the  law  and  all  tlie  ceremonies  of  Moses 
ceased. 

Spiritually  the  law  may  be  thus  understood,  that  it  ought  not 
to  reign  in  the  conscience  any  longer  than  to  the  appointed  time 
of  this  blessed  seed.  When  the  law  showeth  unto  me  my  sin, 
terrifieth  me,  and  revealeth  the  wrath  and  judgment  of  God,  so 
that  I  begin  to  tremble  and  to  despair  ;  there  hath  the  law  his 
bounds,  his  time  and  his  end  limited,  so  that  he  now  ceaseth  to 
exercise  his  tyranny  any  more.  For  when  he  hath  done  his  office 
sufficiently,  he  hath  revealed  the  wrath  of  God,  and  terrified 
enough.  Here  we  must  say,  Novi'^  leave  off,  law  ;  thou  hast  done 
enough,  thou  hast  terrified  and  tormented  me  enough.  "  All  thy 
floods  have  run  over  me,  and  thy  terrors  have  troubled  me.  Lord, 
turn  not  away  thy  face  in  thy  wrath  from  thy  servant ;  rebuke  me 
notj  I  beseech  thee,  in  thine  anger,"  &c.    (Ps.  Ixii.  7  ;  Ixix.  2 ; 


COMMENTARY    ON    GALATIANS.  311 

xxvi.  2.)  When  these  terrors  and  troubles  come,  then  is  the  time 
and  hour  of  the  blessed  seed  come.  Let  the  law  then  give  place, 
which  indeed  is  added  to  reveal  and  to  increase  transgressions,  and 
yet  no  longer,  but  until  that  blessed  seed  be  come.  When  that  is 
come,  then  let  the  law  leave  off  to  reveal  sin  and  to  terrify  any 
.  more :  then  let  him  deliver  up  his  kingdom  to  another :  that  is  to 
say,  to  the  blessed  seed,  which  is  Christ ;  who  hath  gracious  lips, 
wherewith  he  accuseth  and  terrifieth  not  but  speaketh  of  far  better 
things  than  doth  the  law,  namely,  of  grace,  peace,  forgiveness  of 
sins,  victory  over  sin,  death,  the  devil,  and  damnation,  gotten  up  by 
his  death  and  passion  unto  all  believers. 

Paul  therefore  showeth  by  these  words,  "  Until  the  seed  shall 
come,  unto  whom  the  blessing  was  promised,"  how  long  the  law 
should  endure  literally  and  spiritually.  According  to  the  letter, 
it  ceased  after  the  blessed  seed  came  into  the  world,  taking  upon 
him  our  flesh,  giving  the  Holy  Ghost,  and  writing  a  new  law  in 
our  hearts.  But  the  spiritii9l_tLme_of  the  law  doth  not  end  at 
once,  but  continueth  fast  rooted  in  the  conscience.  Therefore  it 
is  a  hard  matter  for  a  man  which  is  exercised  with  the  spiritual 
use  of  the  law,  to  see  the  end  of  the  law.  For  in  these  terrore 
and  feeling  of  sin,  the  mind  cannot  conceive  this  hope,  that  God 
is  merciful,  and  that  he  will  forgive  sins  for  Christ's  sake ;  but  it 
judgeth  only  that  God  is  angry  with  sinners,  and  that  he  accuseth 
and  condemneth  them.  If  faith  come  not  here  to  raise  up  again 
the  troubled  and  afflicted  conscience,  or  else,  according  to  that 
saying  of  Christ,  '■'■  Wliere  two  or  three  are  gathered  together  in 
my  name,"  &c.  (Matt,  xviii.  20,)  there  be  some  faithful  brother  at 
hand  that  may  comfort  him  by  the  word  of  God,  which  is  so  op- 
pressed and  beaten  down  by  the  law,  desperation  and  death  must 
needs  follow.  Therefore  it  is  a  perilous  thing  for  a  man  to  be 
alone.  "  Woe  be  to  him  that  is  alone,"  saith  the  preacher ;  "  for , 
when  he  falleth,  he  hath  none  to  raise  him  up."  (Eccles.  iv.  10.)  I 
Wherefore  they  that  ordained  that  cursed  monkish  and  solitary 
life,  gave  occasion  to  many  thousands  to  despair.  If  a  man  should 
separate  himself  from  company  of  others  for  a  day  or  two,  to  be 
occupied  in  prayer  (as  we  read  of  Christ,  that  sometimes  he  went 
aside  alone  into  the  mount,  and  by  night  continued  in  prayer,)  there 
was  no  danger  therein.  (Matt.  xxvi.  39  ;  Luke  xxvii.  41.)  But 
when  they  constrained  men  continually  to  live  a  solitary  life,  it  was 
a  device  of  the  devil  himself  For  when  a  man  is  tempted  and  is 
alone,  he  is  not  able  to  raise  up  himself,  no,  not  in  the  least  tempta- 
tion that  can  be. 


312  COMMENTARY   ON   GALATIANST. 

Verse  19.     And  it  was  ordained  hy  angels  in  the  hand  of  a 
mediator. 

This  is  a  little  digression  from  his  purpose,  which  he  neither  decia- 
reth  nor  finisheth,  but  only  toucheth  it  by  the  way,  and  so  proceed- 
eth.  For  he  returnelh  incontinent  to  his  purpose,  when  he  saith, 
"  What,  is  the  law  then  contrary  to  the  promises  of  God  7"  Now, 
this  was  the  occasion  of  his  digression.  He  fell  into  this  difference 
between  the  law  and  the  Gospel,  that  the  law  added  to  the  prom-^ 
ises,  did  differ  from  the  Gospel,  not  only  in  respect  of  the  time, 
but  also  of  the  author  and  the  efficient  cause  thereof.  For  the 
law  was  delivered  by  the  angels  (Heb.  i.),  but  the  Gospel  by 
the  Lord  himself  Wherefore  the  Gospel  is  far  more  excellent 
than  the  law.  For  the  law  is  the  voice  of  the  servants,  but 
(he  Gospel  is  the  voice  of  the  Lord  himself.  Therefore  to  abase 
and  to  diminish  the  authority  of  the  law,  and  to  exalt  and  mag- 
nify the  Gospel,  he  saith,  that  the  law  was  a  doctrine  given  to 
continue  but  for  a  small  time,  for  it  endured  but  only  until  the 
•fulness  of  the  promise  ;  that  is  to  say,  until  the  blessed  seed  came 
which  fulfilled  the  promise  ;  but  the  Gospel  was  for  ever.  For 
all  the  faithful  have  had  always  one  and  the  self-same  Gospel 
from  the  beginning  of  the  world,  and  by  that  they  were  saved. 
The  law  therefore  is  far  inferior  to  the  Gospel,  because  it  was  or- 
dained by  the  angels,  which  are  but  servants,  and  endured  but 
for  a  short  time ;  whereas  the  Gospel  was  ordained  by  the  Lord 
himself,  to  continue  for  ever.  (Heb.  i.)  For  it  was  promised  before 
all  worlds.  (Titus  i.) 

Moreover,  the  word  of  the  law  was  not  only  ordained  by  the 
angels,  being  but  servants,  but  also  by  another  servant  far  inferior 
to  the  angels,  namely,  by  a  man,  that  is,  as  here  he  saith,  by  the 
hand  of  a  mediator,  that  is  to  say,  Moses.  Now,  Christ  is  not  a 
servant,  but  the  Lord  himself  He  is  not  a  mediator  between  God 
and  man  according  to  the  law,  as  Moses  was,  but  he  is  a  mediator 
of  a  better  testament.  The  law  therefore  was  ordained  by  angels 
as  servants,  for  Moses  and  the  people  heard  God  speaking  in 
the  mount  Sinai ;  that  is  to  say,  they  heard  the  angels  speak- 
ing in  the  person  of  God.  Therefore  Stephen,  in  the  seventh 
chapter  of  the  Acts,  saith,  "  Ye  have  received  the  law  by  the  min- 
istry of  angels,  and  ye  have  not  regarded  it."  Also  the  text  in 
the  third  of  Exodus  showeth  plainly  that  the  angel  appeared 
unto  Moses  in  a  flame  of  fire,  and  spake  unto  him  fi-om  the  midst 
of  the  bush. 


COMMENTA,RY    ON   GALATIANS. 


313 


Paul  therefore  signifieth  that  Christ  is  a  mediator  of  a  far  better 
testament  than  Moses.  And  here  he  alludeth  to  that  history  in 
Moses  concerning  the  giving  of  the  law,  which  saith,  "  that  Moses 
led  the  people  out  of  their  tents  to  meet  with  God,  and  that  he 
placed  them  at  the  foot  of  the  mount  Sinai.  There  was  an  heavy  and 
an  horrible  sight.  The  whole  mount  was  on  a  flame  of  fire. 
When  the  people  saw  this  they  began  to  tremble,  for  they  thought 
that  they  should  have  been  suddenly  destroyed  in  this  fearful 
tempest.  Because  therefore  they  could  not  abide  the  law  sounding 
so  horribly  out  of  mount  Sinai,"  for  that  terrifying  voice  of  the  law 
would  have  killed  the  people,  they  said  unto  Moses  their  mediator, 
"  Come  tliou  hither,  and  hear  what  the  Lord  saith,  and  speak  thou 
unto  us."  And  he  answered,  "  I  myself,"  saith  he,  "  was  a  media- 
tor, and  one  that  stood  between  God  and  you,"  (fcc.  By  these  places 
it  is  plain  enough  that  Moses  was  appointed  a  mediator  between  the 
people  and  the  law  speaking. 

Wherefore  Paul  by  his  history  goeth  about  to  declare,  that  it  is 
impossible  that  righteousness  should  come  by  the  law.  As  if  he 
should  say.  How  can  the  law  justify,  seeing  the  whole  people  of  Is- 
rael being  purified  and  sanctified,  yea,  and  Moses  himself  the  medi- 
ator between  God  and  the  people,  were  afraid  and  trembled  at  the 
voice  of  the  law,  as  it  is  said  in  the  Epistle  to  the  Hebrews  ?  "  Here 
was  nothing  but  fear  and  trembling."  But  what  righteousness  and 
holiness  is  this,  not  to  be  able  to  bear,  yea,  not  to  be  able  or  wilUng 
to  hear  the  law,  but  to  fly  from  it,  and  so  to  hate  it,  that  it  is  impos- 
sible to  hate  and  abhor  any  thing  moie  in  the  whole  world  ?  as  the 
history  most  plainly  testifieth,  that  the  people,  when  they  heard  the 
law,  did  hate  nothing  more  than  the  law,  and  rather  wished  death 
than  to  hear  the  law. 

So  when  sin  is  discovered,  as  it  were,  by  certain  bright  beams 
which  the  law  striketh  into  the  heart,  there  is  nothing  more  odious 
and  more  intolerable  to  man  than  the  law  is.  Here  he  would 
rather  choose  death,  than  be  constrained  to  bear  these  terrors  of 
the  law  never  so  little  a  time,  which  is  a  most  certain  token  that 
the  law  justifieth  not ;  for  if  the  law  did  justify,  then,  no  doubt, 
men  would  love  it,  they  would  delight  and  take  pleasure  in  it, 
and  would  embrace  it  with  hearty  good-will.  But  where  is  this 
good-will  ?  No  where  ;  neither  in  Moses,  nor  in  the  whole  people, 
for  they  were  all  astonished  and  fled  back.  And  how  doth  a  man 
love  that  which  he  flieth  ?  or  how  delighteth  he  in  that  which  he 
deadly  hateth  ? 

Wherefore  this  flight  showeth  a  deadly  hatred  of  man's  heart 

40 


314  COMMENTARY   ON    GALATIANS. 

against  the  law,  and  so  consequently  against  God  himself,  the 
author  of  the  law.  And  if  there  were  no  other  argument  to  prove 
that  righteousness  cometh  not  by  the  law,  this  one  history  were 
enough,  which  Paul  settcth  out  in  these  words  :  "  In  the  hand  of 
a  mediator."  As  though  he  would  say,  Do  ye  not  remember  that 
your  fathers  were  so  far  unable  to  hear  the  law,  that  they  had  need 
of  Moses  to  be  their  mediator  ?  And  when  he  was  appointed  to  that 
office,  they  were  so  far  from  loving  the  law,  that  they  by  a  fearful 
flight,  together  with  their  mediator,  showed  themselves  to  hate  the 
same,  as  the  Epistle  to  the  Hebrews  witnesseth  ;  and  if  they  could, 
they  would  have  gone  even  through  an  iron  mountain  back  again 
into  Egypt.  But  they  were  enclosed  round  about,  so  that  they  had 
no  way  to  escape.  Therefore  they  cry  unto  Moses,  "  Speak  thou 
unto  us,  for  if  we  hear  the  voice  of  the  Lord  our  God  any  more 
we  shall  die."  (Exod.  xx.  19. ;  Deut.  v.  24.)  Now  therefore,  if 
they  be  not  able  to  hear  the  law,  how  should  they  be  able  to  accom- 
plish it  ? 

Wherefore,  if  the  people  that  were  under  the  law,  were  con- 
strained of  necessity  to  have  a  mediator,  it  followeth  by  an  infal- 
lible consequence,  that  the  law  justifieth  them  not.  What  did  it 
then  ?  Even  the  same  thing  that  Paul  saith  :  "  The  law  is  added, 
that  sin  might  abound."  (Rom.  v.  20.)  The  law,  therefore,  was 
a  light  and  a  sun  which  struck  his  beams  into  the  hearts  of  the 
children  of  Israel,  whereby  it  terrified  them,  and  struck  unto  them 
such  a  fear  of  God,  that  they  hated  both  the  law  and  the  Author 
thereof;  which  is  an  horrible  impiety.  Would  ye  now  say  that 
these  men  were  righteous  ?  They  are  righteous  which  hear  the 
law,  and  with  a  good-will  embrace  the  same  and  delight  therein. 
But  the  history  of  giving  the  law  witnesseth,  that  all  men  in  the 
whole  world,  be  they  never  so  holy,  especially  seeing  they  which 
were  purified  and  sanctified  could  not  hear  the  law,  do  hate  and  ab- 
hor the  law,  and  wish  that  the  law  were  not.  Therefore  it  is  impos- 
sible that  men  should  be  justified  by  the  law  ;  nay,  it  hath  a  clean 
contrary  eflfect. 

Although  Paul,  as  I  have  said,  doth  but  only  touch  this  place 
by  the  way,  and  doth  not  thoroughly  weigh  it,  nor  fully  finish  the 
same,  yet  he  that  shall  diligently  and  attentively  read  it,  may  easily 
understand  that  he  speaketh  very  well  of  both  mediators ;  that  is 
to  say,  of  Moses  and  of  Christ,  and  compareth  the  one  with  the 
other,  as  hereafter  we  will  declare.  If  he  would  have  prosecuted 
this  matter  more  largely,  this  only  place  would  have  ministered 
unto  him  an  argument  and  occasion  plentiful  enough  to  write  a 


COMMENTARY    ON    GALATIANS.  315 

new  Epistle  ;  and  that  history  also  in  the  nineteenth  and  twentieth 
of  Exodus,  concerning  the  giving  of  the  law,  would  minister  matter 
enough  to  write  a  new  volume,  although  it  were  read  but  slightly 
and  without  affection ;  albeit  it  may  seem  to  be  very  barren  to  those 
which  know  not  the  true  office  and  use  of  the  law,  if  it  be  compared 
with  other  holy  liistories. 

Hereby  we  may  see  that  if  all  the  world  had  stood  at  the  mount 
as  the  people  of  Israel  did,  they  would  have  hated  the  law,  and 
would  have  fled  from  it,  as  they  did.  The  whole  world,  therefore, 
is  an  enemy  to  the  law,  and  hateth  it  most  deadly.  But  the  law 
is  holy,  righteous,  and  good,  and  is  the  perfect  rule  of  the  will  of 
God.  How  then  can  he  be  righteous  which  doth  not  only  abhor 
and  detest  the  law  and  fly  from  it,  but  moreover  is  an  enemy  of 
God,  who  is  the  author  of  the  law  ?  And  true  it  is  that  the  flesh 
can  do  no  otherwise,  as  Paul  witnesseth,  Rom.  viii.  "  The  wis- 
dom of  the  flesh  is  enmity  against  God  ;  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  it  be."  Therefore  it  is  an  extreme 
madness  so  to  hate  God  and  the  law,  that  thou  canst  not  abide  to 
hear  it,  and  yet  notwithstanding  to  affirm  that  we  are  made  righ- 
teous thereby. 

Wherefore  the  sophisters  and  school-divines  are  stark  blind, 
and  understand  nothing  at  all  of  this  doctrine.  They  look 
only  upon  the  outward  visor  of  the  law,  thinking  that  it  is 
accomplished  by  civil  works,  and  that  they  are  righteous  before 
God,  which  do  the  same  externally,  not  considering  the  true  and 
spiritual  effect  thereof;  which  is  not  to  justify,  and  to  quiet  and 
pacify  afflicted  consciences,  but  to  increase  sin,  to  terrify  the 
conscience,  ^nd  to  endanger  wrath.  They  being  ignorant  of  this, 
do  vaunt  that  a  man  hath  a  good  will  and  a  right  judgment  of 
reason  to  do  the  law  of  God.  But  whether  this  be  true,  or  no, 
ask  the  people  of  the  law  with  their  mediator,  who  heard  the 
voice  oT  the  law  in  the  mount  Sinai.  Ask  David  himself,  who  as 
often  as  he  complaineth  in  the  Psalms,  that  he  was  cast  from 
the  face  of  God,  that  he  was  even  in  hell,  and  that  he  was  ter- 
rified and  oppressed  with  the  greatness  of  his  sin,  with  the 
wrath  and  judgment  of  God,  set  not  the  sacrifices  nor  yet  the 
law  itself  against  these  mighty  tyrants,  but  was  raised  up  and 
comforted  by  the  only  free  mercy  of  God.  Therefore  the  law 
justifieth  not. 

If  the  law  should  serve  mine  affections,  that  is  to  say,  if  it 
should  approve  mine  hypocris)',  mine  opinion  and  confidence  of 
mine  own  righteousness  ;  if  it  should  say,  that  without  the  mercy 


316  COMMENTARY   ON   GALATIANS. 

of  God,  and  faith  in  Christ,  through  the  help  of  it  alone,  as  all 
the  world  naturally  judgeth  of  the  law,  I  might  be  justified  before 
God :  and  moreover  if  it  should  say,  that  God  is  pacified  and 
overcome  by  works,  and  is  bound  to  reward  the  doers  thereof, 
that  so,  having  no  need  of  God,  I  might  be  a  God  unto  myself, 
and  merit  grace  by  my  works,  and,  setting  my  Saviour  Christ 
apart,  might  save  myself  by  my  ovi^n  merits  ;  if  I  say,  the  law 
should  thus  serve  mine  affections,  then  should  it  be  sweet,  delect- 
able, and  pleasant  indeed ;  so  well  can  reason  flatter  itself. 
Notwithstanding  this  should  no  longer  continue,  but  until  the 
law  should  come  into  his  own  use  and  office ;  then  should  it 
appear  that  reason  cannot  suffer  those  bright  beams  of  the  law. 
There  some  Moses  must  needs  come  between  as  a  mediator, 
and  yet  notwithstanding  without  any  fruit,  as  I  will  declare  here- 
after.   ■ 

To  this  purpose  serveth  that  place,  in  the  third  chapter  of  the 
second  Epistle  to  the  Corinthians,  concerning  the  covered  face  of 
Moses,  where  Paul,  out  of  the  history  of  the  twenty-fourth 
chapter  of  Exodus,  showeth  that  the  children  of  Israel  not  only 
did  not  know,  but  also  could  not  abide  the  true  and  spiritual  use 
of  the  law  ;  first,  for  that  they  could  not  look  unto  the  end  of  the 
law,  saith  Paul,  because  of  the  veil  which  Moses  put  upon  his 
face.  Again,  they  could  not  look  upon  the  face  of  Moses,  being 
bare  and  uncovered,  for  the  glory  of  his  countenance.  For  when 
Moses  w^ent  about  to  talk  with  them,  he  covered  his  face  with  a 
veil,  without  which  they  could  not  bear  his  talk  ;  that  is,  they 
could  not  hear  Moses  himself  their  mediator,  unless  he  had  set 
another  mediator  between,  that  is  to  say,  the  veil.  How  then 
should  they  hear  the  voice  of  God,  or  of  an  angel,  when  they 
could  not  hear  the  voice  of  Moses,  being  but  a  man,  yea,  and  also 
their  mediator,  except  his  face  had  been  covered  ?  Therefore, 
except  the  blessed  seed  come  to  raise  up  and  comfort  him  which 
hath  heard  the  law,  he  i^erisheth  through  desperation,  in  detesting 
of  the  law,  in  hating  and  blaspheming  of  God,  and  daily  more  and 
more  offending  against  God.  For  this  fear  and  confusion  of  con- 
science which  the  law  bringeth,  the  deeper  it  pierceth,  and  the  longer 
it  continueth,  the  more  it  increaseth  hatred  and  blasphemy  against 
God. 

The  history  therefore  teacheth  what  is  the  power  of  free-will. 
The  people  are  stricken  with  fear,  they  tremble,  and  they  fly 
back.  Where  is  now  free-will?  Where  is  now  that  good-will, 
that  good  intent,  that  right  judgment  of  reason  which  the  Papists 


COMMENTARY   ON   GALATIANS.  317 

do  SO  much  brag  of?  What  availeth  free  will  here  in  these 
sanctified  and  holy  men  ?  It  can  say  nothing.  It  blindeth  their 
reason ;  it  perverteth  their  will ;  it  receiveth  not,  it  saluteth  not, 
it  embraceth  not  with  joy  the  Lord  coming  with  thundering, 
hghtning,  and  fire,  into  the  mount  Sinai :  it  cannot  hear  the  voice 
of  the  Lord ;  but  contrariwise  it  saith,  "  Let  not  the  Lord  speak 
unto  us,  lest  we  die."  We  see  then  what  the  strength  and  power  of 
free  wiU  is  in  the  children  of  Israel,  who,  though  they  were  cleansed 
and  sanctified,  could  not  abide  the  hearing  of  one  syllable  or  letter 
of  the  law.  Therefore  these  high  commendations  which  the  Papists 
give  to  their  free  will,  are  nothing  else  but  mere  toys  and  doting 
dreams. 

Yerse  20.     Now  a  mediator  is  not  a  mediator  of  one. 

Here  he  compareth  these  two  mediators  together,  and  that  with  a 
marvellous  brevity ;  yet  so  notwithstanding  that  he  satisfieth  the 
attentive  reader,  who,  because  this  word  mediator  is  general,  by 
and  by  understandeth  that  Paul  speaketh  of  the  mediator  gen- 
erally, and  not  of  Moses  only.  "  A  mediator,"  saith  he,  "  is  not 
a  mediator  for  one  only."  But  this  word  necessarily  compre- 
hendeth  two,  that  is  to  say,  him  that  is  oflfended,  and  him  that  is 
the  offender  ;  of  whom  the  one  hath  need  of  intercession,  and 
the  other  needeth  none.  Wherefore  a  mediator  is  not  of  one,  but  of 
two,  and  of  such  two  as  be  at  variance  between  themselves.  So 
Moses,  by  a  general  definition,  is  a  mediator,  because  he  doth  the 
oflace  of  a  mediator  between  the  law  and  the  people,  which  cannot 
abide  the  true  and  spiritual  use  of  the  law.  The  law  therefore  must 
have  a  new  face,  and  his  voice  must  be  changed ;  that  is  to  say,  the 
voice  of  the  law  must  be  made  spiritual,  or  the  law  must  be  made 
lively  in  the  inward  affection,  and  must  put  on  a  visor  or  a  veil,  that 
it  may  now  become  more  tolerable,  so  that  the  people  may  be  able  to 
hear  it  by  the  voice  of  Moses. 

Now  the  law  being  thus  covered,  speaketh  no  more  in  his 
majesty,  but  by  the  mouth  of  Moses.  After  this  manner  it  doth 
not  his  office  any  more :  that  is,  it  terrifieth  not  the  conscience. 
And  this  is  the  cause  that  they  do  neither  understand  nor  regard 
it ;  by  means  whereof  they  become  secure,  negligent,  and  pre- 
sumptuous hypocrites.  And  yet  notwithstanding  the  one  of  these 
two  must  needs  be  done :  to  wit,  that  either  the  law  must  be 
without  its  use,  and  covered  with  a  veil  (but  then,  as  I  have  said, 
it  maketh  hypocrites,)  or  else  it  must  be  in  his  use  without  the 
veil,  and  then  it  killeth.     For  man's  heart  cannot  abide  the  law 


318  COMMENTARY    ON   GALATIANS. 

in  his  true  use  without  the  veil.  It  behoveth  thee  therefore,  if 
thou  look  to  the  end  of  the  law  without  the  veil,  either  to  lay  hold 
on  that  blessed  seed  by  faith  ;  that  is  to  say,  thou  must  look  beyond 
the  end  of  the  law  unto  Christ,  which  is  the  accomplishment  of  the 
law,  which  may  say  unto  thee,  The  law  hath  terrified  thee  enough ; 
be  of  good  comfort,  my  son,  thy  sins  are  forgiven  thee  (whereof  I 
will  speak  more  anon,)  or  else  surely  thou  must  have  Moses  for  thy 
mediator,  with  his  veil. 

For  this  cause  Paul  saith,  "  A  mediator  is  not  a  mediator  for 
one."  For  it  could  not  be  that  Moses  should  be  a  mediator  of 
God  alone,  for  God  needeth  no  mediator.  And  again,  he  is  not 
a  mediator  of  the  people  only,  but  he  doth  the  office  of  a  mediator 
between  God  and  the  people,  which  were  at  variance  with  God.  For 
it  is  the  office  of  a  mediator  to  pacify  the  party  that  is  offended,  and 
to  reconcile  unto  him  the  party  that  is  the  offender.  Notwithstand- 
ing, Moses  is  such  a  mediator,  as  I  have  said,  as  doth  nothing  else 
but  change  the  voice  of  the  law,  and  maketh  it  tolerable,  so  that  the 
people  may  abide  the  hearing  thereof,  but  he  giveth  no  power  to  ac- 
complish the  same.  To  conclude  :  he  is  a  mediator  of  the  veil,  and 
therefore  he  giveth  no  power  to  perform  the  law,  but  only  in  the  veil. 
Therefore,  his  disciples,  in  that  he  is  a  mediator  of  the  veil,  must 
always  be  hypocrites. 

But  what  should  have  come  to  pass,  think  ye,  if  the  law  had  been 
given  without  Moses,  either  else  before  or  after  Moses,  and  that 
there  had  been  no  mediator,  and  moreover,  that  the  people  should 
neither  have  been  suffered  to  fly,  nor  to  have  a  mediator  ?  Here  the 
people  being  beaten  down  with  intolerable  fear,  should  either  have 
perished  forthwith,  or  if  they  should  have  escaped,  there  must  needs 
have  come  some  other  mediator,  which  should  have  set  himself  be- 
tween the  law  and  the  people,  to  the  end  that  both  the  people  might 
be  preserved,  and  the  law  remain  in  his  force,  and  also  an  atone- 
ment might  be  made  between  the  law  and  the  people.  Indeed,  Moses 
cometh  in  the  mean  time,  and  is  made  a  mediator ;  he  puttcth  on  a 
veil  and  covereth  his  face ;  but  he  cannot  deliver  over  men's  con- 
sciences from  the  anguish  and  terror  which  the  law  bringeth.  There- 
fore when  the  poor  sinner  at  the  hour  of  death  or  in  the  conflict  of 
conscience  feeleth  the  wrath  and  judgment  of  God,  for  sin,  which 
the  law  revealeth  and  increaseth :  here,  to  keep  him  from  desperation, 
setting  Moses  aside  -svith  his  law,  he  must  have  had  a  mediator  which 
may  say  unto  him.  Although  thou  be  a  sinner,  yet  shalt  thou  remain, 
that  is,  thou  shalt  not  die,  although  the  law,  with  his  wrath  and 
malediction,  do  still  remain. 


COMMENTARY    ON    GALATIANS.  319 

This  Mediator  is  Jesus  Christ,  which  changeth  nqt  the  voice 
of  the  law,  nor  hidetli  the  same  with  a  veil  as  Moses  did,  nor 
leadeth  me  out  of  the  sight  of  the  law  ;  but  he  setteth  himself 
against  the  wrath  of  the  law  and  taketh  it  away,  and  satisfleth  the 
law  in  his  own  body  by  himself.  And  by  the  Gospel  he  saith 
unto  me,  "  Indeed  the  law  threateneth  unto  thee  the  wrath  of 
God  and  eternal  death  ;  but  be  not  afraid ;  fly  not  away,  but 
stand  fast :  I  supply  and  perform  all  things  for  thee :  I  satisfy 
the  law  for  thee."  There  is  a  mediator  which  far  excelleth 
Moses,  who  setteth  himself  between  God  being  offended,  and  the 
offender.  The  intercession  of  Moses  here  profiteth  nothing ;  he 
hath  done  his  office,  and  he  with  his  veil  is  now  vanished  away. 
Here  the  miserable  sinner  being  utterly  desperate,  or  a  man  now 
approaching  unto  death,  and  God  being  offended,  do  encounter 
together.  Therefore  there  must  come  a  far  other  mediator  than 
Moses,  which  may  satisfy  the  law,  take  away  the  wrath  thereof,  and 
may  reconcile  unto  God  which  is  angry,  that  poor  sinner,  miserable 
and  guilty  of  eternal  death. 

Of  this  mediator  Paul  speaketh  briefly  when  he  saith,  "  A 
mediator  is  not  a  mediator  for  one."  For  this  word  mediator 
properly  signifieth  such  a  one  as  doth  the  office  of  a  mediator 
between  the  party  that  is  offended  and  the  offender.  We  are  the 
offenders.  God,  with  his  law,  is  he  which  is  offended,  and  the 
offence  is  such  that  God  cannot  pardon  it,  neither  can  we  satisfy 
for  the  same.  Therefore  between  God  who  of  himself  is  but 
one,  and  us,  there  is  wonderful  discord.  Moreover,  God  cannot 
revoke  his  law,  but  he  will  have  it  observed  and  kept ;  and  we, 
which  have  transgressed  the  law,  cannot  fly  from  the  presence  of 
God.  Christ  therefore  hath  set  himself  a  mediator  between  two 
which  arf  quite  contrary  and  separate  asunder  with  an  infinite 
and  everlasting  separation,  and  hath  reconciled  them  together. 
And  how  hath  he  done  this  1  "He  hath  put  away  (as  Paul  saith 
in  another  place)  tlie  hand-writing  which  was  against  us,  which 
by  ordinances,  that  is,  by  the  law,  was  contrary  unto  us,  and  he 
hath  taken  it  and  fastened  it  to  the  cross,  and  hath  spoiled  prin- 
cipalities and  powers,  and  hath  made  a  show  of  them  openly, 
and  hath  triumphed  over  them  by  himself."  Therefore  he  is 
not  a  mediator  of  one,  but  of  two,  utterly  disagreeing  between 
themselves. 

This  is  also  a  place  full  of  power  and  efficacy  to  confound  the 
righteousness  of  the  law,  and  to  teach  us  that,  in  the  matter 
of  justification,  it  ought  to  be  utterly  removed  out  of  our  sight. 


8dd  COMMENTARY   ON   GALATIANS. 

Also  this  \\^rd  mediator  ministereth  sufficient  matter  to  prove  that 
the  law  justifieth  not,  for  else  what  need  should  we  have  of  a  me- 
diator ?  Seeing  then,  that  man's  nature  cannot  abide  the  hearing 
of  the  law,  much  less  is  it  able  to  accomplish  the  law,  or  to  agree 
with  the  law. 

This  doctrine,  which  1  do  so  often  repeat,  and  not  without  tedi- 
ousness  do  still  beat  into  your  heads,  is  the  true  doctrine  of  the  law, 
which  every  Christian  ought  with  all  diligence  to  learn,  that  he  may 
be  able  truly  to  define  what  the  law  is,  what  is  the  true  use  and 
oiBce,  what  are  the  limits,  what  is  the  power,  the  time,  and  the  end 
thereof  For  it  hath  an  effect  clean  contrary  to  the  judgment  of  all 
men,  which  have  this  pestilent  and  pernicious  opinion  naturally 
rooted  in  them,  that  the  law  justifieth.  Therefore  I  fear  lest  this 
doctrine  will  be  defaced  and  darkened  again  when  we  are  dead. 
For  the  world  must  be  replenished  with  horrible  darkness  and  errors 
before  the  latter  day  come. 

Whoso  therefore  is  able  to  understand  this,  let  him  understand 
it,  that  the  law,  in  true  Christian  divinity,  and  in  his  true  and 
proper  definition,  doth  not  justify,  but  hath  quite  a  contrary 
effect.  For  it  showeth  and  revealeth  unto  us  ourselves,  it  setteth 
God  before  us  in  his  anger,  it  revealeth  God's  wrath,  it  terrifieth 
us,  and  it  doth  not  only  reveal  sin,  but  also  mightily  increaseth 
sin,  so  that  where  sin  was  before  but  little,  now  by  the  law,  which 
bringeth  the  same  to  light,  it  becometh  exceeding  sinful ;  so  that 
a  man  now  beginneth  to  hate  the  law,  and  fly  from  it,  and  with  a 
perfect  hatred  to  abhor  God,  the  maker  of  the  law.  This  is  not 
to  be  justified  by  the  law  (and  that  reason  itself  is  compelled  to 
grant.)  but  to  commit  a  double  sin  against  the  law  :  first,  not  only 
to  have  a  will  so  disagreeing  from  the  law  that  thou  canst  not 
hear  it,  but  also  to  do  contrary  to  that  which  it  comij[iandeth ; 
and  secondly,  so  to  hate  it  that  thou  wouldst  wish  it  were  abo- 
lished, together  with  God  himself,  who  is  the  author  thereof,  and 
absolutely  good. 

Now,  what  greater  blasphemy,  Avhat  sin  more  horrible  can  be 
imagined  than  to  hate  God,  to  abhor  his  law,  and  not  to  suffer 
the  hearing  thereof,  which  notwithstanding  is  good  and  holy  ? 
For  the  history  doth  plainly  witness  that  the  people  of  Israel 
refused  to  hear  that  excellent  law,  those  holy  and  most  gracious 
words,  namely,  "  I  am  the  Lord  thy  God,  which  brought  thee  out 
of  the  land  of  Egypt,  and  out  of  the  house  of  bondage.  Thou 
shalt  have  none  other  gods,  &c.  Showing  mercy  to  thousands, 
&c.     Honour  thy  father  and  thy  mother,  that  it  may  go  well  with 


COMMENTARY   ON   GALATIANS.  321 

thee,  and  that  thy  days  may  be  prolonged  upon  the  earth,"  &c. 
(Exod.  XX.  2 ;  Deut.  v.  5. ;)  and  that  they  had  need  of  a  mediator. 
They  could  not  abide  this  most  excellent,  perfect,  and  divine  wis- 
dom, this  most  gracious,  sweet,  and  comfortable  doctrine,  "  Let  not 
the  Lord  speak  unto  us,"  say  they,  "  lest  we  die.  Speak  thou  unto 
us,"  (fcc.  Doubtless  it  is  a  marvellous  thing  that  a  man  cannot 
hear  that  which  is  his  whole  felicity,  namely,  that  he  iiath  a  God, 
yea,  and  a  meciful  God,  which  will  show  mercy  unto  him  in  many 
thousands  of  generations,  &c.  And  moreover  that  he  cannot  abide 
that  which  is  his  chief  safety  and  defence,  namely,  "  Thou  shall  not 
kill.  Thou  shalt  not  commit  adultery.  Thou  shall  not  steal." 
For  by  these  words  the  Lord  hath  defended  and  fortified  the  Ufe  of 
man,  his  wife,  his  children,  and  iiis  goods,  as  it  were,  with  a  wall, 
against  the  fwce  and  violence  of  the  wicked. 

The  law,  then,  can  do  nothing,  saving  thai,  by  his  hght  it  light- 
eneth  the  conscience,  that  it  may  kno\<^  sin,  death,  the  judgment, 
and  the  wrath  of  God.  Before  the  law  come,  I  am  secure ;  I  feel 
no  sin.  But  when  the  law  cometh,  sin,  death,  and  hell  are  revealed 
unto  me.  This  is  not  to  be  made  righteous,  but  guilty  and  the 
enemy  of  God,  to  be  condemned  to  death  and  hell-fire.  The  prin- 
cipal point  therefore  of  tlie  law  in  true  Christian  divinity  is  to  make 
men  not  better  but  worse ;  that  is  to  say,  it  showeth  dnto  thenL  their 
sin,  that  by  the  knowledge  thereof  they  may  be  humbled,  terrified, 
bruised  and  broken,  and  by  this  means  may  be  driven  to  seek  com- 
fort, and  so  to  come  to  that  blessed  seed. 

Verse  20.     But  God  is  one^ 

God  offendeth  no  man,  and  therefore  needeth  no  mediator.  But  we 
offend  God,  and  therefore  we  have  need  of  a  mediator,  not  Moses, 
hut  Christ,  which  speaketh  far  better  things  for  us,  (fcc.  Hitherto 
he  hath  continued  in  liis  digression.  Noiv  he  returneth  to  his 
purpose. 

Verse  21.     Is  the  law  then  ag-aitist  the  promise  of  God? 

Paul  said  before,  that  the  law  justifieth  not  Shall  we  then  take 
away  the  law?  No,  not  sa  For  it  bringeth  with  it  a  certain 
commodity.  What  is  that?  It  bringeth  men  unto  the  know- 
ledge of  themselves.  It  discovereth  and  increaseth  sin,  &c.  Here 
now  ariseth  another  objection :  If  the  law  do  nothing  else  but 
make  men  worse,  in  showing  unto  them  their  sin,  then  it  is  con- 
trary to  the  promises  of  God.  For  it  seemeth  that  God  is  but 
only  provoked  to  anger,  and  offended  through  the  law,  and  there- 

41 


COMMENTARY   ON   GALATIANS, 

fore  he  regardeth  not,  nor  performeth  his  promises.  We  Jews  have 
thought  the  contrary,  to  wit,  that  we  are  restrained  and  bridled  by 
this  external  discipline,  to  the  end  that  God,  being  provoked  thereby^ 
might  hasten  the  performing  of  his  promise,  and  that  by  his  disci- 
pline we  might  deserve  the  promise. 

Paul  answereth :  It  is  nothing  so.  But  contrariwise,  if  ye  have 
regard  to  the  law,  the  promis?e  is  rather  hindered.  For  natural  rea- 
son.ofTendeth  God,  which  so  faithfully  promiseth,  while  it  will  not 
hear  his  good  and  holy  law.  For  it  saith,  "  Let  not  the  Lord  speak 
unto  us,"  &;c.  How  can  it  be  then  that  God  should  perform  his 
promise  unto  those,  which  not  only  receive  not  his  law  and  his  disci- 
pline, but  also  with  a  mortal  hatred  do  shun  it  and  fly  from  it  ? 
Here,  therefore,  as  I  said,  riseth  this  objection :  "  Is  the  law  against 
the  promise  of  God  ?"  This  objection  Paul  toucheth  by  the  way, 
and  briefly  answereth,  saying : 

Verse  21.     God  forbid. 

Wliy  so  ?  first,  for  that  God  maketh  no  promise  rnito  us  because 
of  our  worthiness,  our  merits,  our  good  works ;  but  for  his  own 
goodness  and  mercies'  sake  in  Christ.  He  saith  not  to  Abraham, 
"All  nations  shall  be  blessed  in  thee  because  thou  hast  kept  the 
law."^  But  when  he  was  uncircumcised,  had  no  law,  and  was  yet 
an  idolater,  he  said  unto  him,  "  Go  out  of  thine  own  land,  <kc., 
I  will  be  thy  protector,"  <fcc. — Also,  "  In  thy  seed  shall  all  nations 
be  blessed."  (Gen.  xii.  1 ;  xv.  1,  12,  18.)  These  are  absolute  and 
mere  promises  which  God  freely  giveth  unto  Abraham,  without  any 
condition  or  respect  of  works,  either  going  before  or  coming  after. 

This  maketh  especially  against  the  Jews,  which  think  that  the 
promises  of  God  are  hindered  because  of  their  sins.  "God," 
saith  Paul,  "doth  not  slack  his  promises  because  of  our  sins,  or 
hasten  the  same  for  our  righteousness  and  merits.  He  regardelh 
neither  the  one  nor  the  other."  Wherefore,  although  we  become 
more  sinful,  and  are  brought  into  greater  contempt  and  hatred  of 
God  by  means  of  the  law,  yet  notwithstanding  God  is  not  moved 
thereby  to  defer  his  promise.  For  his  promise  doth  not  stand  upon 
our  worthiness,  but  upon  his  only  goodness  and  mercy.  Therefore, 
where  the  Jews  say,  the  Messias  is  not  yet  come,  because  our 
sins  do  hinder  his  coming,  it  is  a  detestable  dream  ;  as  though  God 
should  become  unrighteous  because  of  our  sins,  or  made  a  liar  he- 
cause  we  are  Hars.  He  abideth  always  just  and  tnie:  his  truth 
therefore  is  the  only  cause  that  he  accompUsheth  and  performeth 
his  promise. 


COMMENTARY    ON    GALATIANS.  323 

Moreover,  although  the  law  do  reveal  and  increase  sin,  yet  is 
it  not  against  the  promises  of  God,  yea  rather  it  confirmeth  the 
promises. — For  as  concerning  his  proper  work  and  end,  it  hum- 
bleth  and  prepareth  a  man  (so  that  he  useth  it  rightly)  to  sigh 
and  seek  for  niercy.  For  when  sin  is  revealed  to  a  man  and  so 
increased  by  the  law,  then  he  beginneth  to  perceive  the  wicked- 
ness and  hatred  of  man's  heart  against  the  law,  and  against  God 
himself,  the  author  of  the  law.  Then  he  feeleth  indeed  that  not 
only  he  loveth  not  God,  but  also  hateth  and  blasphemeth  God 
who  is  full  of  goodness  and  mercy,  and  his  law  which  is  just  and 
holy.  Then  is  he  constrained  to  confess  that  there  is  no  good 
thing  in  him.  And  thus  when  he  is  thrown  down,  and  humbled  by 
the  law,  he  acknowledgeth  himself  to  be  most  miserable  and  dam- 
nable. When  the  law  therefore  constraineth  a  man  so  to  acknow- 
ledge his  own  corruption,  and  to  confess  his  sin  from  the  bottom  of 
his  heart,  then  it  hath  done  his  office  truly,  and  his  time  is  accom- 
plished and  ended  ;  and  now  is  the  time  of  grace,  that  the  blessed 
seed  may  come  to  raise  up  and  comfort  him  that  is  so  cast  down  and 
humbled  by  the  law. 

After  this  manner  the  law  is  not  against  the  promises  of  God. 
For,  first,  the  promise  hangeth  not  upon  the  law,  but  upon  the 
truth  and  mercy  of  God  only  and  alone.  Secondly,  when  the  law 
is  in  his  chief  end  and  office,  it  humbleth  a  man,  and,  in  humbling 
him,  it  maketh  him  to  sigh  and  groan,  and  to  seek  the  hand  and 
aid  of  the  mediator,  and  maketh  his  grace  and  his  mercy  exceeding 
sweet  and  comfortable  (as  is  said,  "  Thy  mercy  is  sweet"  Ps.  cix.,) 
and  this  gift  precious  and  inestimable.  And  by  this  means  it  pre- 
pareth us,  and  maketh  us  apt  to  apprehend  and  to  receive  Christ. 
For,  as  the  poet  saith, 

Dulcia  7ion  meruit^  qui  non  gustavit  amara  : 

That  is, 
Whoso  hath  not  tasted  the  things  that  are  bitter. 
Is  not  worthy  to  taste  the  things  that  are  sweeter. 

There  is  a  common  proverb,  that  hunger  is  the  best  cook. 

Like  as  therefore  the  dry  earth  coveteth  the  rain,  even  so  the  law 
maketh  troubled  and  afflicted  souls  to  thirst  after  Christ.  To  such, 
Christ  savoureth  sweetly  ;  to  them  he  is  nothing  else  but  joy,  conso- 
lation, and  life.  And  there  beginneth  Christ  and  his  benefit  rightly 
to  be  known. 

This  is  then  the  principal  use  of  the  law,  namely,  when  a  man 
can  so  use  it,  that  it  may  humble  him  and  make  him  to  thirst 


324  COMMENTARY   ON   GALATIAN9. 

after  Christ.  And  indeed  Christ  requireth  thirsty  souls,  whom  he 
most  lovingly  and  graciously  allureth  and  calleth  unto  him  when 
he  saith,  "  Come  unto  me  all  ye  that  labour,  and  are  heavy 
laden,  and  I  will  refresh  you."  (Isaiah  Ixi.  1  ;  Luke  iv.  1^  He 
delighteth  therefore  to  water  these  dry  grounds.  He  poureth  not  his 
waters  upon  fat  and  rank  ground,  or  such  as  are  not  dry  and  covet 
no  water.  His  benefits  are  inestimable,  and  therefore  he  giveth  them 
to  none  but  unto  such  as  have  need  of  them,  and  earnestly  desire 
them.  He  preacheth  glad  tidings  to  the  poor :  he  giveth  drink  to 
the  thhsty.  "  If  any  thirst,"  saith  St.  John,  "  let  him  come  unto 
me,"  &c.  "  He  healeth  the  broken-hearted,"  &.c.  (John  vii.  37 ; 
Psal.  cxlvii.  3.)  That  is,  be  comforteth  those  that  are  bruised  and 
afflicted  by  the  law.  Therefore  the  law  is  not  against  the  promises 
of  God. 

Verse  21.     For  if  there  had  been  a  law  given  which  hringeth 
life,  surely  righteousness  should  have  been  by  the  law. 

By  these  words  Paul  signifieth  that  no  law  of  itself  is  able  to 
quicken  or  give  life,  but  only  killeth.  Therefore  such  works  as 
are  done,  not  only  according  to  the  laws  and  traditions  of  the  Pope, 
but  also  according  to  the  very  law  of  God,  do  not  justify  a  man  be- 
fore God,  but  make  hun  a  sinner  :  they  do  not  pacify  the  Avrath  of 
God,  but  they  kindle  it ;  they  obtain  not  righteousness,  but  they  hin- 
der it :  they  quicken  not,  but  they  kill  and  destroy.  Therefore  when 
he  saith,  "  If  a  law  had  been  given  which  could  have  brought  life," 
<fcc.,  he  teacheth  plainly  that  the  law  of  itself  justifieth  not,  but  that 
it  hath  a  clean  contrary  effect. 

Although  these  words  of  Paul  be  plain  enough,  yet  are  they 
obscure  and  utterly  unknown  to  the  Papists.  For  if  they  did 
understand  them  indeed,  they  would  not  so  magnify  their  free 
will,  their  natural  strength,  the  keeping  of  the  counsels,  the  works 
of  supererogation,  «fec.  But  lest  they  should  seem  to  be  mani- 
festly wicked  and  plain  infidels  in  denying  the  words  of  the 
Apostle  of  Christ  so  impudently,  they  have  this  pestilent  gloss 
always  ready,  (whereby  they  pervert  the  places  of  Paul  concerning 
the  law,  which  revealeth  sin  and  engendereth  wrath,  that  is  to  say 
the  ten  commandments,)  that  Paul  speaketh  only  of  the  cere- 
monial and  not  of  the  moral  law.  But  Paul  speaketh  plainly 
when  he  saith,  "  If  a  law  had  been  gi^^en,"  &c.  And  he 
excepteth  no  law.  Wherefore  this  gloss  of  the  Papists  is  not 
worth  a  rush.  For  the  laws  of  the  ceremonies  were  as  well 
commanded  of   God  and  as    strictly   kept,   as  the    moral    laws. 


COMMENTARY    ON   GALATIANS.  325 

The  Jews  also  kept  circumcision  as  precisely  as  they  did  the  Sab- 
bath day.  It  is  evident  enough  therefore  that  Paul  speaketh  of  the 
whole  law. 

These  words  of  the  Apostle  are  sung-  and  said  in  the  Papacy 
and  in  all  their  churches,  and  yet  notwithstanding  they  both  teach 
and  live  quite  contrary,  Paul  saith  simply,  that  no  law  was 
given  to  quicken  and  to  bring  life ;  but  the  Papists  teach  the 
contrary,  and  affirm  that  many  and  infinite  laws  are  given  to 
quicken  and  to  bring  life.  Although  they  say  not  this  in  plain 
words,  yet  in  very  deed  such  is  their  opinion,  as  their  monkish 
religion  doth  plainly  witness,  besides  many  other  laws  and 
traditions  of  men,  tlieir  works  and  merits  before  grace  and  after, 
and  innumerable  wicked  ceremonies  and  false  worshippings  which 
they  have  devised  of  their  own  heads  ;  and  those  only  have  they 
preached,  treading  the  Gospel  under  their  feet,  and  assuredly 
promising  grace,  remission  of  sins,  and  life  everlasting  to  all  such 
as  should  keep  and  accomplish  the  same.  This,  I  say,  cannot  be 
denied  :  for  their  books  which  are  yet  extant  give  certain  testimony 
thereof. 

But  contrariwise  we  affirm  with  Paul  that  there  is  no  law, 
whether  it  be  man's  law  or  God's  law,  that  giveth  life.  Therefore 
we  put  as  great  difference  between  the  law  and  righteousness,  as 
is  between  hfe  and  death,  between  heaven  and  hell.  And  the 
cause  that  moveth  us  so  to  affirm,  is  that  plain  and  evident  place 
of  Paul,  where  he  saith,  that  the  law  is  not  given  to  justify,  to 
give  life,  and  to  save,  but  only  to  kill  and  to  destroy,  contrary  to 
the  opinion  of  all  men :  for  naturally  they  can  judge  no  otherwise 
of  the  law,  but  that  it  is  given  to  work  righteousness  and  to  give 
life  and  salvation. 

This  difference  of  the  offices  of  the  law  and  of  the  Gospel 
keepeth  all  Christian  doctrine  in  his  true  and  proper  use.  Also 
it  maketh  a  faithful  man  judge  over  all  kinds  of  life,  over  the  laws 
and  decrees  of  all  men,  and  over  all  doctrine  whatsoever,  and  it 
giveth  them  power  to  try  all  manner  of  spirits.  On  the  other 
side,  the  Papists,  because  they  confound  and  mingle  the  law  and 
the  Gospel  together,  can  teach  no  certainty  touching  faith, 
works,  the  states  and  conditions  of  life,  nor  of  the  difference 
of  spirits. 

Now  therefore,  after  that  Paul  had  prosecuted  his  confutations 
and  arguments  sufficiently  and  in  good  order,  he  teacheth  that 
the  law  (if  ye  consider  his  true  and  perfect  use)  is  nothing  else 
but  as  a  certain  schoolmaster  to  lead  us  unto  righteousness.     For 


326  COMMENTARY    ON    GALATIANS. 

it  humbleth  men,  it  prepareth  and  maketh  them  apt  to  receive  the 
righteousness  of  Chiist,  when  he  doth  his  own  proper  work  and 
office,  that  is  when  it  maketh  them  guilty,  terrifieth,  and  bringeth 
them  to  the  knowledge  of  sin,  wrath,  death,  and  hell.  For  when 
he  hath  done  this,  the  opinion  of  man's  own  righteousness  and 
holiness  vanisheth  away,  and  Christ  with  his  benefits  beginneih  to 
wax  sweet  unto  him.  Wherefore  the  law  is  not  against  the 
promises  of  God,  but  rather  confirmeth  them.  True  it  is,  that  it 
doth  not  accomplish  the  promise,  nor  bring  righteousness  ;  not- 
withstanding, it  humbleth  us  with  his  exercise  and  office,  and  so 
maketh  us  more  thirsty  and  more  apt  to  receive  the  benefit  of 
Christ.  Therefore,  saith  he,  if  any  law  had  been  given  which 
might  have  brought  righteousness,  and  through  righteousness  life, 
(for  no  man  can  obtain  life  except  first  he  be  righteous,)  then 
indeed  righteousness  should  come  by  the  law.  Moreover,  if  there 
were  any  state  of  life,  any  work,  any  religion,  whereby  a  man 
might  obtain  remission  of  sins,  righteousness,  and  life,  then 
should  these  things  indeed  justify  and  give  life.  But  this  ia 
impossible ;  for 

Verse  22.     The  Scripture  hath  condiided  all  men  under  sin. 

Where?  First,  the  promises  themselves  as  touching  Christ,  as 
Genesis  iii.  "  The  seed  of  the  woman  shall  break  the  head  of 
the  serpent."  And  Gen.  xxii.  "  In  thy  seed,"  (fcc.  Wheresoever 
then  is  any  promise  in  the  Scriptures  made  unto  the  Fathers 
concerning  Christ,  there  the  blessing  is  promised,  that  is,  righteous- 
ness, salvation,  and  eternal  life.  Therefore  by  the  contrary  it  is  evi- 
dent, that  they  which  mvist  receive  the  blessing  are  subject  to  the 
curse,  that  is  to  say,  sin  and  eternal  death :  for  else  to  what  end  was 
the  blessing  promised  ? 

Secondly,  the  Scripture  shutteth  men  under  sin  and  under  the 
curse,  especially  by  the  law,  because  it  is  his  peculiar  office  to 
reveal  shi  and  endanger  wrath,  as  we  have  declared  throughout 
this  Epistle,  but  cliiefly  by  this  sentence  of  Paul :  "  Whosoever 
are  of  the  works  of  the  law,  are  under  the  curse"  (Gal.  iii.  10 :) 
also  by  that  place  which  tlie  Apostle  allegeth  out  of  the  twenty- 
seventh  chapter  of  Deuteronomy :  "  Cursed  is  every  one  that 
abideth  not  in  all  the  words  of  this  law  to  do  them,"  &c.  For 
these  sentences  in  plain  words  do  shut  under  sin  and  under  the 
curse,  not  only  those  which  sin  manifestly  against  the  law  or  do 
not  outwardly  accomplish  the  law,  but  also  those  which  are  under 
the  law,  and  with  all  endeavour  go  about  to  perform  the  samej 


COMMENTARY   ON   GALATIANS,  "^Sf 

and  such  were  the  Jews,  as  before  I  have  said.  Much  more  then 
doth  the  same  place  of  Paul  shut  up  under  sin,  and  under  the 
curse,  all  monks,  friars,  hermits,  Carthusians,  and  such-like,  and  with 
their  professions,  rules,  and  religions,  to  the  which  they  attribute 
such  holiness,  that  when  a  man  had  once  made  a  vow  of  his  pro- 
fession, if  he  died  by  and  by,  they  dreamed  diat  he  went  straight 
to  heaven.  But  here  ye  hear  plainly  that  the  Scripture  shutteth 
all  under  sin.  Therefore  neither  the  vow  nor  the  religion  of  the 
Carthusian,  be  it  never  so  angelical,  is  righteousness  before  God :  for 
the  Scripture  hath  shut  all  under  sin,  all  are  accursed  and  damned. 
Who  pronounceth  this  sentence  ?  the  Scripture.  And  where  ?  first 
by  this  promise  :  "  The  seed  of  the  woman  shall  bruise  the  ser- 
pent's head  ;"  "  In  thee  shall  be  blessed,"  &c.j  and  such-hke  places: 
moreover,  by  the  whole  law,  whereof  the  principal  office  is  to  make 
men  guilty  of  sin.  Therefore  no  monk,  no  Carthusian,  no  Celes- 
tine,  bruiseth  the  serpent's  head,  but  they  abide  bruised  and  broken 
under  the  head  of  the  serpent,  that  is,  under  the  power  of  the  devil. 
Who  will  believe  this  ? 

Briefly,  whatsoever  is  without  Christ  and  his  promise,  whether  it 
be  the  law  of  God  or  the  law  of  man,  the  ceremonial  or  the  moral 
law,  without  all  exception,  is  shut  under  sin :  for  the  Scripture  shut- 
teth all  under  sin.  Now,  he  that  saith  "  all"  excepteth  nothing. 
Therefore  we  conclude  with  Paul  that  the  policies  and  laws  of  all 
nations,  be  they  never  so  good  and  necessary,  with  all  ceremonies, 
and  religions,  without  faith  in  Christ,  are  and  abide  under  sin,  death, 
and  eternal  damnation,  except  faith  in  Jesus  Christ  go  withal  or 
rather  before,  as  followeth  in  the  next.  Of  this  matter  we  have 
spoken  largely  before. 

Wherefore  this  is  a  true  proposition :  only  faith  justifieth  with- 
out works  (which  notwithstanding  our  adversaries  can  by  no 
means  abide :)  for  Paul  here  strongly  concludeth  that  the  law 
doth  not  quicken  nor  give  life,  because  it  is  not  given  to  that 
end.  If  then  the  law  do  not  justify  and  give  life,  much  less  do 
works  justify.  For  when  Paul  saith  that  the  law  giveth  not  life, 
his  meaning  is,  that  works  also  do  not  give  hfe.  For  it  is  more 
to  say  that  the  law  quickeneth  and  giveth  life,  than  to  say  that 
works  do  quicken  and  give  life.  If  then  the  law  itself  being 
fulfilled,  although  it  be  impossible  that  it  should  be  accomplished, 
do  not  justify,  much  less  do  works  justify.  I  conclude  therefore, 
that  faith  only  justifieth  and  bringeth  hfe,  without  works.  Paul 
cannot  suffer  this  addition,  faith  joined  with  works  justifieth  ;  but 
he    proceedeth  simply  by  the  negative  (Rom.   iii.,)   as  he  doth 


328  COMMENTART    ON    GALATIANS. 

also  before  in  the  second  ehapter  :  "  Therefore  by  the  works  of  the 
law  (saith  he)  shall  no  flesh  be  justified."  And  again  in  this  pla^e: 
"  The  law  is  not  given  to  bring  hfe." 

Verse  22.     Thai  the  froinise  by  the  faith  of  Jesus  Christ  should 
be  given  to  them  that  believe. 

He  said  before,  that  the  Scripture  had  shut  all  under  sin.  What ! 
for  ever  1  No ;  but  until  the  promise  should  be  given.  Now, 
the  promise  is  the  inheritance  itself,  or  the  blessing  promised  to 
Abraham  ;  to  wit,  the  deliverance  from  the  law,  sin,  death,  and 
the  devil,  and  a  free  giving  of  grace,  righteousness,  salvation,  and 
eternal  life.  This  promise,  saith  he,  is  not  obtained  by  any  meriC, 
by  any  law,  or  by  any  work,  but  it  is  given.  To  whom  ?  to  those 
that  believe.  In  whom  '^  in  Jesus  Christ,  who  is  the  blessed  seed, 
which  hath  retleemed  all  believers  from  the  curse,  that  they  might 
receive  the  blessing.  These  words  are  not  obscure,  but  plain  enough ; 
notwithstanding  we  must  mark  them  diligently,  and  weigh  well  the 
force  and  weight  thereof.  For  if  all  be  shut  under  sin,  it  followeth 
that  all  nations  are  accursed  and  are  destitute  of  the  grace  of  God  ; 
also  that  they  are  under  the  wrath  of  God,  and  the  power  of  the 
devil,  and  that  no  man  can  be  delivered  from  them  by  any  other 
means  than  by  faith  in  Jesus  Christ.  With  these  words,  therefore-, 
Paul  inveigheth  mightily  against  the  fantastical  opinions  of  the  Pa- 
pists and  all  justiciaries  touching  the  law  and  works,  when  he  saith, 
"  that  the  promise  by  faith  in  Jesus  Christ  might  be  given  to  all  be- 
lievers." 

Now  how  we  should  answer  to  those  sentences  Avhich  speak  of 
works  and  rewards,  I  have  sufficiently  declared  before.  And  the 
matter  requireth  not  now,  that  we  should  speak  any  thing  of 
works.  For  we  have  not  here  taken  in  hand  to  entreat  of  works^ 
but  of  justification  ;  to  wit,  that  it  is  not  obtained  by  the  law  and 
works,  since  all  things  are  shut  under  sin  and  under  the  curse ; 
but  by  faith  in  Christ.  When  we  are  out  of  the  matter  of  justifi- 
cation, we  cannot  sufficiently  praise  and  magnify  those  works 
which  are  commanded  of  God.  For  who  can  sufficiently  commend 
and  set  forth  the  profit  and  fruit  of  one  only  work,  which  a 
Christian  doth  through  faith  and  in  faith  ?  Indeed  it  is  more 
precious  than  heaven  and  earth.  The  whole  world  therefore  is 
not  able  to  give  a  worthy  recompense  to  such  a  good  work.  Yea, 
the  world  hath  not  grace  to  magnify  the  holy  works  of  the  faithful 
as  they  are  worthy,  and  much  less  to  reward  them  ;  for  it  seeth 
them  not,  or,  if  it  do,  it  esteemeth  them  not  as  good  works,  but 


COMMENTARY    ON    GALATIANS.  329 

as  most  wicked  and  detestable  crimes,  and  riddeth  the  world  of 
those  which  are  the  doers  thereof,  as  most  pestilent  plagues  to 
mankind. 

So  Christ  the  Saviour  of  the  world,  for  a  recompense  of  his 
incomprehensible  and  inestimable  benefits,  was  put  to  the  most 
opprobrious  death  of  the  cross.  The  Apostles  also,  bringing  the 
word  of  grace  and  eternal  life  into  the  world,  Avere  counted  the 
off-scouring  and  outcasts  of  the  whole  world.  This  is  the  goodly 
reward  which  the  world  giveth  for  so  great  and  unspeakable 
benefits.  But  works  done  without  faith,  although  they  have  never 
so  goodly  a  show  of  holiness,  are  under  the  curse.  Wherefore  so  far 
off  it  is,  that  the  doers  thereof  should  deserve  grace,  righteousness, 
and  eternal  life,  that  rather  they  heap  sin  unto  sin.  After  this  man- 
ner the  Pope,  that  child  of  perdition,  and  all  that  follow  him,  do 
work.  So  work  all  merit-mongers  and  heretics  which  are  fallen 
from  the  faith. 

Verse  23.     But  before  faith  came. 

He  proceedeth  in  declaring  the  profit  and  necessity  of  the  law. 
He  said  before,  that  the  law  was  added  for  transgressions  :  not 
that  it  was  the  principal  purpose  of  God  to  make  a  law  that  should 
bring  death  and  damnation,  as  he  saith,  Rom.  vii.,  "  Was  that 
which  was  good,"  saith  he,  "  made  death  unto  me  ?  God  forbid." 
For  the  law  is  a  word  that  showeth  life,  and  driveth  men  unto  it. 
Therefore  it  is  not  only  given  as  a  minister  of  death,  but  the 
principal  use  and  end  thereof  is  to  reveal  death,  that  so  it  might 
be  seen  and  known  how  horrible  sin  is.  Notwithstanding,  it 
doth  not  so  reveal  death  as  though  it  tended  to  no  other  end  but 
to  kill  and  destroy ;  but  to  this  end  it  revealeth  death,  that  when 
men  are  terrified,  cast  down,  and  humbled,  they  should  fear  God. 
And  this  doth  the  twentieth  chapter  of  Exodus  declare  :  "  Fear 
not,"  saith  Moses,  "  for  God  is  come  to  prove  you,  and  that  his 
fear  may  be  before  you,  that  ye  sin  not."  (Exod.  xx.  20.)  The 
office  therefore  of  the  law  is  to  kill,  and  yet  so  that  God  may  revive 
and  quicken  again.  The  law  then  is  not  given  only  to  kill ;  but 
because  man  is  proud,  and  dreameth  that  he  is  wise,  righteous,  and 
holy  ;  therefore  it  is  necessary  he  should  be  humbled  by  the  law, 
that  so  this  beast,  the  opinion  of  righteousness,  I  say,  might  be  slain ; 
for  otherwise  no  man  can  obtain  life. 

Albeit  then  that  the  law  killeth,  yet  God  useth  this  effect  of 
the  law,  this  death  I  mean,  to  a  good  end,  that  is,  to  bring  life. 
For  God  seeing  that  this  universal  plague  of  the  whole  world,  to 

42 


330  COMMENTARY   ON    GALATIANS. 

wit,  man's  opinion  of  his  own  righteousness,  his  hypocrisy,  and  con- 
fidence in  his  own  hoUness,  could  not  be  beaten  down  by  any  other 
means,  lie  would  that  it  should  be  slain  by  the  law  ;  not  for  ever, 
but  that,  when  it  is  once  slain,  man  might  be  raised  up  again  above 
and  beyond  the  law,  and  there  might  hear  this  voice,  Fear  not ;  I 
have  not  given  the  law,  and  killed  thee  by  the  law,  that  thou 
shouldest  abide  in  this  death  ;  but  that  thou  shouldest  fear  me  and 
Uve.  For  the  presuming  of  good  works  and  righteousness  standeth 
not  with  the  fear  of  God  :  and  where  the  fear  of  God  is  not,  there 
can  be  no  thirsting  for  grace  or  life.  God  must  therefore  have  a 
strong  hammer,  or  a  mighty  maul,  to  break  the  rocks,  and  a  hot 
burning  fire  in  the  midst  of  heaven  to  overthrow  the  mountains  ; 
that  is  to  say,  to  destroy  this  furious  and  obstinate  beast  (this  pre- 
sumption, I  say  ;)  that  w^hen  a  man,  by  his  bruising  and  breaking, 
is  brought  to  nothing,  he  should  despair  of  his  own  strength,  righ- 
teousness, and  holiness  :  and  being  thus  thoroughly  terrified,  should 
thirst  after  mercy  and  remission  of  sins. 

Verse  23.     But  before  faith  came,  we  were  wider  the  law,  shut 
up  unto  the  faith  which  should  afterwards  be  revealed. 

That  is  to  say,  before  the  time  of  the  Gospel  and  grace  came,  the 
office  of  the  law  was,  that  we  should  be  shut  and  kept  under  the 
same  as  it  were  in  prison.  This  is  a  goodly  and  a  fit  similitude, 
showing  the  effect  of  the  law,  and  how  righteous  it  maketh  men ; 
therefore  it  is  diligently  to  be  weighed.  No  thief,  no  murderer,  no 
adulterer  or  other  malefactor,  loveth  the  chains  and  fetters,  the  dark 
and  loathsome  prison  wherein  he  lieth  fast  bound  ;  but  rather,  if  he 
could,  he  would  beat  and  break  into  powder  the  prison  with  his  irons 
and  fetters.  Indeed,  while  he  is  in  his  prison,  he  refraineth  from 
doing  of  evil ;  but  not  of  a  good  will  or  for  righteousness  sake,  but 
because  the  prison  restraineth  him  that  he  cannot  do  it :  and  now, 
being  fast  fettered,  he  hateth  not  his  theft  and  his  murder  (yea,  he 
is  sorry  with  all  his  heart  that  he  cannot  rob  and  steal,  cut  and 
slay  ;)  but  he  hateth  the  prison  ;  and,  if  he  could  escape,  he  would 
rob  and  kill  as  he  did  before. 

The  law  shuttcth  men  under  sin  two  ways,  civilly  and 
spiritually. 

Such  is  the  force  of  the  law  and  the  righteousness  that  cometh  of 
the  law,  compelhng  us  to  be  outwardly  good,  when  it  threatencth 
death  or  any  other  punishment  to  the  transgressors  thereof  Here 
we  obey  the  law   indeed,  but   for  fear  of  punishment;   that  is, 


COMMENTARY    ON    GALATIANS.  331 

unwillingly,  and  with  great  indignation.  But  what  righteousness  is 
this,  when  we  abstain  from  evil  for  fear  of  punishment  ?  Where- 
fore this  righteousness  of  works  is  indeed  nothing  else  but  to  love  sin 
and  to  hate  righteousness,  to  detest  God  with  his  law,  and  to  love 
and  reverence  that  which  is  most  horrible  and  abominable.  For  look 
how  heartily  the  thief  loveth  the  prison  and  hateth  his  theft ;  so 
gladly  do  we  obey  the  law  in  accomplishing  that  which  it  command- 
eth,  and  avoiding  that  which  it  forbiddeth. 

Notwithstanding,  this  fruit  and  this  profit  the  law  bringeth, 
although  men's  hearts  remain  never  so  wicked,  that  first  outwardly 
and  civilly,  after  a  sort,  it  restraineth  thieves,  murderers,  and 
other  malefactors.  For  if  they  did  not  see  and  understand  that  sin 
is  punished  in  this  life  by  imprisonment,  by  the  gallows,  by  the 
sword,  and  such-like,  and  after  this  hfe  with  eternal  damnation 
and  hell  fire,  no  magistrate  should  be  able  to  bridle  the  fury  and 
rage  of  man  by  any  laws,  bonds,  or  chains.  But  the  threatenings 
of  the  law  strike  a  terror  into  the  hearts  of  the  wicked,  whereby 
they  are  bridled  after  a  sort,  that  they  run  not  headlong,  as  other- 
wise they  would  do,  into  all  kinds  of  wickedness.  Notwithstanding, 
they  would  rather  that  there  were  no  law,  no  punishment,  no 
hell,  and  finally  no  God.  If  God  had  no  hell,  or  did  not  punish  the 
wicked,  he  should  be  loved  and  praised  of  all  men.  But  because 
he  punisheth  the  wicked,  and  all  are  wicked,  therefore  inasmuch  as 
they  are  shut  under  the  law,  they  can  do  no  otherwise,  but  mortally 
hate  and  blaspheme  God. 

Furthermore,  the  law  shutteth  men  under  sin,  not  only  civilly, 
but  also  spiritually  ;  that  is  to  say,  the  law  is  also  a  spiritual  prison, 
and  a  very  hell.  For  when  it  revealeth  sin,  threateneth  death,  and 
the  eternal  wrath  of  God,  a  man  cannot  avoid  it,  nor  find  any 
comfort.  For  it  is  not  in  the  power  of  man  to  shake  off  those  hor- 
rible terrors  which  the  law  stirreth  up  in  the  conscience,  or  any  other 
anguish  or  bitterness  of  spirit.  Hereof  come  those  lamentable  com- 
plaints of  saints,  which  are  every\vhere  in  the  Psalms  :  "  In  hell, 
who  shall  confess  thee  ?"  (Ps.  vi.  5.)  For  then  is  a  man  shut  up 
in  prison,  out  of  the  which  he  cannot  escape,  nor  seeth  how  he 
may  be  delivered  out  of  these  bonds,  that  is  to  say,  these  horrible 
terrors. 

Thus  the  law  is  a  prison  both  civilly  and  spiritually.  For,  first, 
it  restraineth  and  shutteth  up  the  wicked,  that  they  run  not  head- 
long according  to  their  own  lust  into  all  kinds  of  mischief  Again, 
it  showeth  unto  us  spiritually  our  sin,  terrifieth  and  humbleth  us, 
that,  when  we  are  so  terrified  and  humbled,  we  may  learn  to  know 


332  COMMENTARY   ON   GALATIANS. 

our  own  misery  and  condemnation.  And  this  is  the  true  and  the 
proper  use  of  the  law,  so  that  it  be  not  perpetual.  For  this  shutting 
and  holding  under  the  law,  must  endure  no  longer,  but  until  faith 
come,  and  when  faith  cometh  then  must  this  spiritual  prison  have 
this  end. 

Here  again  we  see,  that  although  the  law  and  the  Gospel  be  sep- 
arate far  asunder,  yet,  as  touching  the  inward  affections,  they  are 
very  nearly  joined  one  with  the  other.  This  Paul  showeth  when 
he  saith,  "  We  were  kept  under  the  law,  and  shut  up  unto  the  faith 
which  should  be  revealed  unto  us."  Wherefore  it  is  not  enough  that 
we  are  shut  up  under  the  law,  for,  if  nothing  else  should  follow,  we 
should  be  driven  to  desperation,  and  die  in  our  sins.  But  Paul  ad- 
deth  moreover,  tliat  we  are  shut  up,  and  kept  under  a  schoolmaster, 
which  is  the  law,  not  for  ever,  but  to  bring  us  unto  Christ,  who  is 
the  end  of  the  law.  Therefore  this  terrifying,  this  humbling,  and 
this  shutting  up  must  not  always  continue,  but  only  until  faith  be 
revealed ;  that  is,  it  shall  so  long  continue  as  shall  be  for  our  profit 
and  our  salvation,  so  that  when  we  are  cast  down  and  humbled  by 
the  law,  then  grace,  remission  of  sins,  deliverance  from  the  law,  sin, 
and  death,  may  become  sweet  unto  us,  which  are  not  obtained  by 
works,  but  are  received  by  faith  alone. 

He  which,  in  time  of  temptation,  can  join  these  two  things 
together,  so  repugnant  and  contrary,  that  is  to  say,  which,  when  he 
is  thoroughly  terrified  and  cast  down  by  the  law,  doth  know  that 
the  end  of  the  law,  and  the  beginning  of  grace,  or  of  faith  to  be 
revealed,  is  now  come,  useth  the  law  rightly.  All  the  wicked  are 
utterly  ignorant  of  this  knowledge  and  this  cunning.  Cain  knew 
it  not  when  he  was  shut  up  in  the  prison  of  the  law ;  that  is,  he 
felt  no  terror,  although  he  had  now  killed  his  brother,  but  dissem- 
bled the  matter  craftily,  and  thought  that  God  was  ignorant  thereof. 
"  Am  I  my  brother's  keeper  ?"  saith  he  ;  but  when  he  heard  these 
words,  "  What  hast  thou  done  ?  Behold,  the  voice  of  the  blood 
of  thy  brother  crieth  unto  me  from  the  earth"  (Gen.  iv.  9,)  he 
began  to  feel  this  prison  indeed.  What  did  he  then  ?  He  remained 
still  shut  up  in  prison.  He  joined  not  the  Gospel  with  the  law,  but 
said,  "  My  punishment  is  greater  than  I  can  bear."  (Verse  13.) 
He  only  respecteth  the  prison,  not  considering  that  his  sin  was  re- 
vealed unto  him  to  this  end,  that  he  should  fly  unto  God  for  mercy 
and  pardon.  Therefore  he  despaired  and  denied  God.  He  believed 
not  that  he  was  shut  up  to  this  end,  that  grace  and  faith  might  be 
revealed  unto  him,  but  only  that  he  should  still  remain  in  the  prison 
of  the  law. 


COMMENTARY   ON   GALATIANS.  333 

These  words,  "  to  be  kept  under,"  and  "  to  be  shut  up,"  are 
not  vain  and  unprofitable,  but  most  true,  and  of  great  importance. 
This  keeping  under,  and  this  prison,  signifieth  the  tme  and  spiritual 
terrors,  whereby  the  conscience  is  so  shut  up,  that  in  the  wide 
world  it  can  find  no  place  where  it  may  be  in  safety.  Yea,  as  long 
as  these  terrors  endure,  the  conscience  feeleth  such  anguish  and 
sorrow,  that  it  thinketh  heaven  and  earth,  yea,  if  they  were  ten 
times  more  wide  and  large  than  they  are,  to  be  straiter  and  narrower 
than  a  mouse-hole.  Here  is  a  man  utterly  destitute  of  all  wisdom, 
strength,  righteousness,  counsel,  and  succour.  For  the  conscience  is 
a  marvellous  tender  thing,  and  therefore  when  it  is  so  shut  up  under 
the  prison  of  the  law,  it  seeth  no  way  how  to  get  out,  and  this  strait- 
ness  seemeth  daily  so  to  increase  as  though  it  would  never  have  an 
end.  For  then  doth  it  feel  the  wrath  of  God,  which  is  infinite  and 
inestimable,  whose  hand  it  cannot  escape,  as  the  one  hundred 
and  thirty-ninth  Psalm  witnesseth :  "  Whither  shall  I  fly  from  thy 
presence,"  <fcc. 

Like  as  therefore  this  worldly  prison  or  shutting  up  is  a  bodily 
affliction,  and  he  that  is  so  shut  up  can  have  no  use  of  his  body ; 
even  so  the  trouble  and  anguish  of  mind  is  a  spiritual  prison,  and 
he  that  is  shut  up  in  this  prison  cannot  enjoy  the  quietness  of 
heart  and  peace  of  conscience.  And  yet  it  is  not  so  for  ever  (as 
reason  judgeth  when  it  feeleth  this  prison,)  but  until  faith  be 
revealed.  The  silly  conscience  therefore  must  be  raised  up,  and 
comforted  after  this  sort :  Brother,  thou  art  indeed  shut  up  ;  but 
persuade  thyself  that  this  is  not  done  to  the  end  that  thou  shouldest 
remain  in  this  prison  for  ever.  For  it  is  written,  "  that  we  are 
shut  up  unto  the  faith  which  shall  be  revealed."  Thou  art  then 
afflicted  in  this  prison,  not  to  thy  destruction,  but  that  thou  mayest 
be  refreshed  by  the  blessed  seed.  Thou  art  killed  by  the  law, 
that  through  Christ  thou  mayest  be  quickened  again  and  restored 
to  life.  Despair  not  therefore,  as  Cain,  Saul,  and  Judas  did,  who 
being  thus  shut  up,  looked  no  farther  but  to  their  dark  prison,  and 
there  still  remained :  therefore  they  despaired.  But  thou  must 
take  another  way  in  these  terrors  of  conscience  than  they  did  ; 
that  is,  thou  must  know  that  it  is  well  done,  and  good  for  thee  to 
be  so  shut  up,  confounded,  and  brought  to  nothing.  Use  there- 
fore this  shutting  up  rightly  and  as  thou  shouldest  do ;  that  is,  to 
the  end  that  when  the  law  hath  done  his  office,  faith  may  be 
revealed.  For  God  doth  not  therefore  afflict  thee,  that  thou 
shouldest  still  remain  in  this  affliction.  He  will  not  kill  thee, 
that  thou  shouldest  abide  in  death.     "  I  will  not  the  death  of  a 


334  COMMENTARY   ON    GALATIANS. 

sinner,"  (fcc.  saith  he  by  the  prophet  Ezekiel  (chap,  xxxiii.  11.)  But 
he  will  afflict  thee,  that  so  thou  mayest  be  humbled,  and  know  that 
thou  hast  need  of  mercy,  and  the  benefit  of  Christ. 

This  holding  in  prison  then  under  the  law,  must  not  always 
endure,  but  must  only  continue  to  the  coming  or  revealing  of 
faith  ;  which  this  sweet  verse  of  the  Psalm  doth  teach  us  :  "  The 
Lord  delighteth  in  those  that  fear  him"  (Psalm  cxlvii.  11 ;)  that 
is  to  say,  which  are  in  prison  under  the  law.  But  by  and  by  after 
he  addeth,  "and  in  those  that  attend  upon  his  mercy."  There- 
fore we  must  join  these  two  things  together,  which  indeed  are  as 
contrary  the  one  to  the  other  as  may  be.  For  what  can  be  more 
contrary  than  to  hate  and  abhor  the  wrath  of  God  ;  and  again  to 
trust  in  his  goodness  and  mercy?  The  one  is  hell,  the  otiier  is 
heaven,  and  yet  they  must  be  nearly  joined  together  in  the  heart. 
By  speculation  and  naked  knowledge  a  man  may  easily  join  them 
together ;  but  by  experience  and  inward  practice  so  to  do,  of  all 
things  it  is  the  hardest,  which  I  myself  have  often  proved  by  my 
own  experience.  Of  this  matter  the  Papists  and  sectaries  know 
nothing  at  all.  Therefore  these  words  of  Paul  are  to  them  obscure 
and  altogether  unknown  ;  and  when  the  law  revealeth  unto  them 
their  sin,  accuseth  and  terrifieth  them,  they  can  find  no  coiinsel,  no 
rest,  no  help,  or  succour ;  but  fall  to  desperation,  as  Cain  and 
Saul  did. 

Seeing  the  law  therefore  (as  is  said)  is  our  tormentor  and  our 
prison,  certain  it  is  that  we  cannot  love  it,  but  hate  it.  He  there- 
fore that  saith  he  loveth  the  law  is  a  liar,  and  knoweth  not  what  he 
saith.  A  thief  and  a  robber  would  show  himself  stark  mad,  that 
should  love  the  prison,  the  fetters,  and  chains.  Seeing  then  the  law 
shutteth  us  up,  and  holdeth  us  in  prison,  it  cannot  be  but  we  must 
needs  be  extreme  enemies  to  the  law.  To  conclude  :  so  well  we  love 
the  law  and  the  righteousness  thereof,  as  a  murderer  loveth  the  dark 
prison,  the  strait  bonds  and  irons.  How  then  should  the  law  jus- 
tify us  ? 

Verse  23.    And  shut  up  under  the  faith  which  should  after  he 

revealed. 

This  Paul  speaketh  in  respect  of  the  fulness  of  the  time  wherein 
Christ  came.  But  we  must  apply  it  not  only  to  that  time,  but 
also  to  the  inward  man.  For  that  which  is  done  as  an  history, 
and  according  to  the  time  wherein  Christ  came,  abolishing  the 
law,  and  bringing  liberty  and  eternal  hfe  to  hght,  is  always  done 
spiritually  in  every  Christian  ;  in  whom  is  found  continually,  some 


COMMENTARY   ON    GALATIANS.  y  335 

while  the  time  of  the  law,  and  some  while  the  time  of  grace.  For 
the  Christian  man  hath  a  body,  in  whose  members  (as  Paul  saith 
in  another  place)  sin  dwelleth  and  warreth.  Now,  I  understand 
sin  to  be,  not  only  the  deed  or  the  work,  but  also  the  root  and 
the  tree,  together  with  the  fruits,  as  the  Scripture  useth  to  speak 
of  sin.  Which  is  yet  not  only  rooted  in  the  baptized  flesh  of 
every  Christian,  but  also  is  at  deadly  war  within  it,  and  holdeth 
it  captive ;  if  not  to  give  consent  unto  it,  or  to  accomplish  the 
work,  yet  doth  it  force  him  mightily  thereunto.  For  albeit  a 
Christian  man  do  not  fall  into  outward  and  gross  sins,  as  murder, 
adultery,  theft,  and  such-like ;  yet  is  he  not  free  from  impatiency, 
murmuring,  hating,  and  blaspheming  of  God  :  which  sins  to  reason 
and  the  carnal  man  are  altogether  unknown.  These  things  con- 
strain him,  yea,  sore  against  his  will,  to  detest  the  law :  they 
compel  him  to  fly  from  the  presence  of  God  ;  they  compel  him 
to  hate  and  blaspheme  God.  For  as  carnal  lust  is  strong  in  a 
young  man,  in  a  man  of  full  age  the  desire  and  love  of  glory,  and 
in  an  old  man  covetousness ;  even  so  in  a  holy  and  faithful  man 
impatiency,  murmuring,  hatred,  and  blasphemy  against  God,  do 
mightily  prevail.  Examples  hereof  there  are  many  in  the  Psalms, 
in  Job,  in  Jeremy,  and  throughout  the  whole  Scripture.  Paul  there- 
fore describing  and  setting  forth  this  spiritual  warfare,  useth  very  ve- 
hement words,  and  fit  for  the  purpose,  as  of  fighting,  rebelling,  hold- 
ing and  leading  captive,  &.c. 

Both  these  times  then  (of  the  law  and  the  Gospel  I  mean)  are 
in  a  Cliristian,  as  touching  the  affections  and  inward  man.  The 
time  of  the  law  is  when  the  law  exerciseth  me,  tormenteth  me 
with  heaviness  of  heart,  oppresseth  me,  bringeth  me  to  the  know- 
ledge of  sin,  and  increaseth  the  same.  Here  the  law  is  in  his 
true  use  and  perfect  work :  which  a  Christian  oftentimes  feeleth 
as  long  as  he  liveth.  So  there  was  given  unto  Paul  a  prick  in  the 
flesh,  that  is,  "  the  angel  of  Satan  to  buffet  him."  (2  Cor.  xii.  7.) 
He  would  gladly  have  felt  every  moment  the  joy  of  conscience, 
the  laughter  of  the  heart,  and  the  sweet  taste  of  eternal  life. 
Again,  he  would  gladly  have  been  delivered  from  all  trouble  and 
anguish  of  spirit,  and  therefore  he  desired  that  this  temptation 
might  be  taken  from  him.  Notwithstanding,  this  was  not  done, 
but  the  Lord  said  unto  him,  "  My  grace  is  sufficient  for  thee :  for 
my  power  is  made  perfect  through  weakness."  (2  Cor.  xii.  9.) 
This  battle  doth  every  Christian  feel.  To  speak  of  myself,  there 
are  many  hours  in  the  which  I  chide  and  contend  with  God,  and 
"impatiently  resist  him.     The  wrath  and  judgment  of  God  dis- 


336  COMMENTARY   ON    GALATIANS. , 

pleaseth  me  ;  and  again  my  impatiency,  my  murmuring,  and  such- 
like sins  do  displease  him.  And  this  is  the  time  of  the  law,  under 
the  which  a  Christian  man  continually  liveth  as  touching  the 
flesh.  "  For  the  flesh  lusteth  continually  against  the  Spirit,  and 
the  Spirit  against  the  flesh"  (Gal.  v.  17 ;)  but  in  some  more  and  in 
some  less. 

The  time  of  grace  is,  when  the  heart  is  raised  up  again  by  the 
promise  of  the  free  mercy  of  God,  and  saith,  "  Why  art  tliou 
heavy,  O  my  soul,  and  why  dost  thou  trouble  me  ?"  (Psalm  xlii. 
5,  11.)  Dost  thou  see  nothing  but  the  law,  sin,  terror,  heaviness, 
desperation,  death,  hell,  and  the  devil  ?  Is  there  not  also  grace, 
remission  of  sins,  righteousness,  consolation,  joy,  peace,  life,  heaven, 
Christ,  and  God?  Trouble  me  no  more,  O  my  soul.  What 
is  the  law,  what  is  sin,  what  are  all  evils,  in  comparison  of  these 
things  ?  Trust  in  God,  who  hath  not  spared  his  own  dear  Son, 
but  hath  given  him  to  the  death  of  the  cross  for  thy  sins.  This 
is  then  to  be  shut  up  under  the  law  after  the  flesh,  not  for  ever, 
but  till  Christ  be  revealed.  Therefore,  when  thou  art  beaten  down, 
tormented,  and  afflicted  by  the  law,  then  say.  Lady  Law,  thou 
art  not  alone,  neither  art  thou  all  things ;  but  besides  thee  there 
are  yet  other  things  much  greater  and  better  than  thou  art, 
namely,  grace,  faith,  and  blessing.  This  grace,  this  faith,  and  this 
blessing  do  not  accuse  me,  teiTify  me,  condemn  me  ;  but  they  com- 
fort me,  they  bid  me  trust  in  the  Lord,  and  promise  unto  me  victory 
and  salvation  in  Christ.  There  is  no  cause  therefore  why  I  should 
despair. 

He  that  is  skilful  in  this  art  and  this  cunning,  may  indeed  be 
called  a  right  divine.  The  fantastical  spirits  and  their  disciples  at 
this  day,  which  continually  brag  of  the  spirit,  do  persuade  them- 
selves that  they  are  very  expert  and  cunning  therein.  But  I  and 
such  as  I  am  have  scarcely  learned  the  first  principles  thereof. 
It  is  learned  indeed ;  but  so  long  as  the  flesh  and  sin  do  endure, 
it  can  never  be  perfectly  learned  and  as  it  should  be.  So  then  a 
Christian  is  divided  into  two  times.  In  that  he  is  flesh,  he  is 
under  the  law ;  in  that  he  is  spirit,  he  is  under  grace.  Concu- 
piscence, covetousness,  ambition,  and  pride  do  always  cleave  to 
the  flesh,  also  ignorance,  contempt  of  God,  impatiency,  mur- 
muring and  grudging  against  God,  because  he  hindereth  and 
breaketh  off"  our  councils,  our  devices,  and  enterprises,  and  because 
he  speedily  punisheth  not  such  as  are  wicked,  rebellious,  and  con- 
temptuous persons,  &.c.  Such  manner  of  sins  are  rooted  in  the 
flesh  of  the  faithful.     Wherefore,  if  thou  behold  nothing  but  the 


t:;OMMENTARY  ON  GALATIANS.  337 

fiesb,  thou  shall  abide  always  under  the  time  of  the  law.  But  these 
-days  must  be  shortened,  or  else  no  flesh  should  be  saved.  The  law 
must  have  his  time  appointed,  wherein  it  must  have  his  end.  The 
time  of  the  law  therefore  is  not  perpetual,  but  hath  his  end,  which 
end  is  Jesus  Christ.  But  the  time  of  grace  is  eternal.  For  "  Christ 
being  once  dead,  dieth  no  more."  (Rom.  vi.  9.)  He  is  eternal :  there- 
fore the  time  of  grace  also  is  eternaL 

Such  notable  sentences  in  Paul  we  may  not  lightly  pass  over, 
as  the  Papists  and  sectaries  are  wont  to  da  For  they  contain 
words  of  life,  which  do  wonderfully  comfort  and  confirm  afflicted 
consciences,  and  they  which  know  a/nd  understand  them  well,  can 
judge  of  faith  :  they  can  discern  a  true  fear  from  a  false  fear  j 
they  can  judge  of  all  inward  affections  of  the  heart,  and  discern 
all  spirits.  The  fear  of  God  is  an  holy  and  a  precious  thing,  but  it 
must  not  always  continue.  Indeed  it  ought  to  be  always  in  a  Chris- 
tian, because  sin  is  always  in  him  ;  but  it  must  not  be  alone ;  for  then 
it  is  the  fear  of  Cain,  Saul,  and  Judas  ;  that  is  to  say,  a  servile  and 
a  desperate  fear.  A  Christian  therefore  must  vanquish  fear  by  faith 
in  the  word  of  grace.  He  must  turn  away  his  eyes  from  tlie  time 
of  the  law,  and  look  unto  Christ  and  unto  faith  which  is  to  be  re- 
vealed. Here  beginneth  fear  to  be  sweet  unto  us,  and  maketh  us  to 
delight  in  God.  For  if  a  man  do  only  behold  the  law  and  sin,  setting 
faith  aside,  he  shall  never  be  able  to  put  away  fear,  but  shall  at 
length  fall  to  desperation. 

Thus  doth  Paul  very  well  distinguish  the  time  of  the  law  and 
grace.  Let  us  also  learn  rightly  to  distinguish  the  time  of  them 
both,  not  in  words,  but  in  the  inward  affection  :  which  is  a  very  hard 
matter.  For  albeit  these  two  things  are  separate  far  asunder,  yet  are 
they  most  nearly  joined  together  in  one  heart.  Nothing  is  joined 
more  nearly  together,  than  fear  and  trust,  than  the  law  and  the  Gos- 
pel, than  sin  and  grace.  For  they  are  so  united  together,  that  the 
one  is  swallowed  up  of  the  other.  Wherefore  there  is  no  conjunction 
like  unto  this. 

At  this  place,  "  Wherefore  then  seiTeth  the  law  ?"  Paul  began 
to  dispute  of  the  law  :  also  of  the  use  and  the  abuse  thereof, 
taking  occasion  of  that  which  before  he  had  affirmed,  that  the 
faithful  do  obtain  righteousness  by  grace  only,  and  by  the  promise, 
and  not  by  the  law.  Upon  that  disputation  rose  this  questio: 
Wherefore  then  serveth  the  law  ?  For  reason  hearing  that  righ- 
teousness or  the  blessing  is  obtained  by  grace  and  by  the  promise, 
by  and  by  inferreth,  then  the  law  profiteth  notliing.  Where- 
fore the  doctrine  of  the  law  must  be  diUgently  considered,  that 

43 


338  COMMENTARY    ON   GALATIANS. 

we  may  know  what  and  how  we  ought  to  judge  thereof,  lest  that 
either  we  reject  the  same  altogether,  as  the  fanatical  spirits  do, 
which  in  the  year  a  thousand  five  hundred  twenty  and  five,  stirring 
up  the  rustical  people  to  sedition,  said,  that  the  liberty  of  the  Gospel 
giveth  freedom  to  all  men  from  all  manner  of  laws  ;  or  else  lest  we 
should  attribute  the  force  of  justification  to  the  law.  For  both  sorts 
do  offend  against  the  law  ;  the  one  on  the  right  hand,  which  will  be 
justified  by  the  law  ;  and  the  other  on  tlie  left  hand,  which  will  be 
clean  delivered  from  the  law.  We  must  therefore  keep  the  highway, 
so  that  we  neither  reject  the  law,  nor  attribute  more  unto  it  than  we 
ought  to  do. 

That  which  I  have  before  so  often  repeated  concerning  both 
the  uses  of  the  law,  namely,  the  civil  and  spiritual  use,  do  suffi- 
ciently declare  that  the  law  is  not  given  for  the  righteous  ;  but, 
as  Paul  saith  in  another  place,  for  the  unrighteous  and  rebellious. 
Now,  of  the  unrighteous  there  are  two  sorts,  that  is  to  say,  they 
which  are  to  be  justified  and  they  which  are  not  to  be  justified. 
They  which  are  not  to  be  justified  must  be  bridled  by  the  civil 
use  of  the  law  ;  for  they  nmst  be  bound  with  the  bonds  of  the  law, 
as  savage  and  mitamcd  beasts  are  bound  with  cords  and  chains. 
This  use  of  the  law  hath  no  end  :  and  of  this  Paul  here  speaketh 
nothing.  But  they  that  are  to  be  justified,  are  exercised  with 
the  spiritual  use  of  the  law  for  a  time  ;  for  it  doth  not  always  con- 
tinue, as  the  civil  use  of  the  law  doth,  but  it  looketh  to  faith 
which  is  to  be  revealed,  and  when  Christ  cometh  it  shall  have  its 
end.  Hereby  we  may  plainly  see  that  all  the  sentences  wherein 
Paul  entreateth  of  the  spiritual  use  of  the  law,  must  be  understood 
of  those  which  are  to  be  justified,  and  not  of  those  which  are  justified 
already.  For  they  which  are  justified  already,  inasmuch  as  they 
abide  in  Christ,  are  far  above  all  law.  The  law  then  must  be  laid 
upon  those  that  are  to  be  justified,  that  they  may  be  shut  up  in  the 
prison  thereof,  until  the  righteousness  of  faith  come  :  not  that  they 
attain  this  righteousness  through  the  law,  for  that  were  not  to  use 
the  law  rightly,  but  to  abuse  it ;  but  that  Avhen  they  are  cast  down 
and  humbled  by  the  law,  they  should  fly  unto  Christ,  "  who  is 
the  end  of  the  law  to  righteousness,  to  every  one  that  believeth." 
(Rom,  X.  4.) 

%  Now,  the  abusers  of  the  law  are  first  of  all  the  justiciaries  and 
hypocrites  which  dream  that  men  arc  justified  by  the  law.  For 
that  use  of  the  law  doth  not  exercise  and  drive  a  man  to  faith 
which  is  to  be  revealed,  but  it  maketh  careless,  arrogant  hypo- 
crites, swelling  and  presuming  of  the  righteousness  of  the  law,  and 


COMMENTARY    ON    GALATIANS.  339 

hinderetli  the  righteousness  of  faith.  Secondly,  they  abuse  the 
law  which  will  utterly  exempt  a  Christian  man  from  the  law,  as 
the  brainsick  Anabaptists  went  about  to  do ;  which  was  the 
occasion  that  they  raised  up  that  sedition  of  the  rustical  people. 
Of  this  sort  there  are  very  many  also  at  this  day  which  profess  the 
Gospel  with  us  ;  who  being  delivered  from  the  tyranny  of  the 
Pope  by  the  doctrine  of  the  Gospel,  do  dream  that  the  Christian 
hberty  is  a  dissolute  and  a  carnal  liberty  to  do  whatsoever  they 
list.  These,  as  Peter  saith  (1  Pet.  ii.  16,)  have  the  liberty  of  the 
spirit  as  a  cloak  of  maliciousness,  through  which  the  name  of  God 
and  the  Gospel  of  Christ  is  slandered  every  where,  and  therefore 
they  shall  once  suffer  worthy  punishment  for  this  their  ungodliness. 
Thirdly,  such  as  do  also  abuse  the  law,  who  feeling  the  terrors  there- 
of, do  not  understand  that  such  terrors  ought  no  longer  to  continue, 
but  unto  Christ.  This  abuse  in  them  is  the  cause  that  they  fall  to 
desperation  ;  as  in  the  hypocrite  it  is  the  cause  of  arrogancy  and 
presumption. 

Contrariwise,  the  true  use  of  the  law  can  never  be  Csteemed  and  * 
magnified  as  it  is  worthy ;  namely,  that  when  the  conscience  shut 
up  under  the  law  despaireth  not,  but  being  instructed  by  the  wisdom 
of  the  Holy  Ghost,  concludeth  with  itself  after  this  sort :  I  am  indeed 
shut  up  as  a  prisoner  under  the  law,  but  not  for  ever ;  yea,  this  shut- 
ting up  shall  turn  to  my  great  profit.  How  so  'I  Because  that  I  be- 
ing thus  shut  up,  shall  be  driven  to  sigh  and  seek  the  hand  of  an 
helper,  &c.  After  this  manner  the  law  is  an  enforcer,  which  by 
compulsion  bringeth  the  hungry  unto  Christ,  that  he  may  satisfy 
them  with  his  good  things.  Wherefore  the  true  office  of  the  law  is 
to  show  unto  us  our  sins,  to  make  us  guilty,  to  humble  us,  to  kill  us, 
and  to  bring  us  down  to  hell,  and  finally,  to  take  from  us  all  help, 
all  succour,  all  comfort :  but  yet  altogether  to  this  end,  that  we  may 
be  justified,  exalted,  quickened  to  fife,  carried  up  into  heaven,  and 
obtain  all  good  things.  Therefore  it  doth  not  only  kill,  but  it  killeth 
that  we  may  hve. 

Verse  24.      Wherefore  the  law  was  our  schoolmaster  to  hrhig  us 

to  Christ. 

Here  again  he  joineth  the  law  and  the  Gospel  together,  which  are 
separate  so  far  asunder,  as  touching  the  afifections  and  inward 
man,  when  he  saith,  the  law  is  a  schoolmaster  to  Christ.  This 
similitude  also  of  the  schoolmaster  is  worthy  to  be  noted.  Although 
a  schoolmaster  be  very  profitable  and  necessary  to  instruct  and 
to  bring  up  children,   yet  show  me  one  child  or  scholar  which 


340  COMMENTARY    ON    GALATIANS. 

loveth  his  master.  What  love  and  obedience  the  Jews  showed  unto 
their  Moses,  it  appeareth  that  in  every  hour,  as  the  liistory  witness- 
eth  that  they  would  with  all  their  hearts  have  stoned  him  to  death. 
(Exod.  xvii.  4.)  It  is  not  possible  therefore  that  the  scholar  should 
love  his  master.  For  how  can  he  love  him  which  keepeth  him  in 
prison,  that  is  to  say,  which  sufiereth  him  not  to  do  that  which 
gladly  he  would  ?  And  if  he  do  any  thing  against  his  command- 
ment, by  and  by  he  is  rebuked  and  chastised,  yea,  and  is  constrained 
moreover  to  kiss  the  rod  when  he  is  beaten.  Is  not  this,  I  pray  you, 
a  goodly  righteousness  and  obedience  of  the  scholar,  that  he  obeyeth 
his  master  severely  threatening  and  so  sharply  correcting  him, 
and  kisseth  the  rod?  But  doth  he  thus  with  a  good  will?  As 
soon  as  his  master  hath  turned  his  back,  he  breaketh  the  rod,  or 
casteth  it  into  the  fire.  And  if  he  had  any  power  over  his  master, 
he  would  not  suffer  himself  to  be  beaten  of  him,  but  rather  he  would 
beat  him.  And  notwithstanding,  the  schoolmaster  is  very  necessary 
for  the  child,  to  instruct  and  to  chastise  him  :  otherwise  the  child 
•without  his  diecipUne,  instruction,  and  good  education,  should  be  ut- 
terly lost. 

The  schoolmaster  therefore  is  appointed  for  the  child,  to  teach 
him,  to  bring  him  up,  and  to  keep  him  as  it  were  in  prison.  But  to 
what  end,  or  how  long  ?  Is  it  to  the  end  that  this  strict  and  sharp 
dealing  of  the  schoolmaster  should  always  contiime,  or  that  the 
child  should  remain  in  continual  bondage  ?  Not  so  :  but  only  for  a 
time,  that  this  obedience,  this  prison  and  correction,  might  turn  to 
the  profit  of  the  child,  that  when  the  time  cometh  he  might  be  his 
father's  heir.  For  it  is  not  the  father's  will  that  his  son  should  be 
always  subject  to  the  schoolmaster,  and  always  beaten  with  rods  ;  but 
that  by  his  instruction  and  discipline  he  might  be  made  able  and 
meet  to  become  his  father's  successor. 

Even  so  the  law  (saith  Paul)  is  nothing  else  but  a  schoolmaster  ; 
not  for  ever,  but  until  it  have  brought  us  to  Christ :  as  in  other 
words  he  said  also  before  :  "  The  law  was  given  for  transgressions 
until  the  blessed  seed  should  come."  Also,  "  The  Scripture  hath 
shut  all  under  sin,"  <fec.  Again,  "  We  were  kept  under,  and  shut 
up  unto  faith  which  should  after  be  revealed."  Wherefore  the 
law  is  not  only  a  schoolmaster,  but  it  is  a  schoolmaster  to  bring 
us  unto  Christ.  For  what  a  schoolmaster  were  he  which  would 
always  torme\it  and  beat  the  child,  and  teach  him  nothing  at  all  ? 
And  yet  such  schoolmasters  there  were  in  time  past,  when  schools 
were  nothing  else  but  a  prison  and  a  very  hell,  the  schoobnasters 
cruel    tyrants    and    very    butchers.     The    children    were  always 


COMMENTARY    ON    GALATIANS.  341 

beaten,  they  learned  with  continual  pain  and  travail,  and  yet  few 
of  them  came  to  any  proof.  The  law  is  not  such  a  schoolmaster. 
For  it  doth  not  only  terrify  and  torment,  as  the  foolish  school- 
master beateth  his  scholars  and  teacheth  them  nothing,  but  with  his 
rods  he  driveth  us  unto  Christ :  like  as  a  good  schoolmaster  instruct- 
eth  and  exerciseth  his  scholars  in  reading  and  writing,  to  the  end 
that  they  may  come  to  the  Icnowledge  of  good  letters  and  other 
profitable  things,  that  afterwards  they  may  have  a  deUght  in  doing 
of  that,  which  before,  when  they  were  constrained  thereunto,  they 
did  against  their  wills. 

By  this  goodly  similitude  Paul  showeth  what  is  the  true  use  of 
the  law,  namely,  that  it  justifieth  not  hypocrites,  for  they  remain 
without  Christ  in  their  presumption  and  security  ;  and  contrari- 
Avise,  that  it  leaveth  not  in  death  and  damnation  those  that  are 
of  a  contrite  heart  (so  that  they  use  it  as  Paul  teacheth,)  but 
driveth  them  unto  Christ.  But  they  which  in  these  terrors  continue 
still  in  their  wickedness,  and  do  not  apprehend  Christ  by  faith  do 
fall  at  length  into  desperation.  Paul  therefore  in  this  allegory  of  the 
schoolmaster  most  hvely  expresseth  the  true  u^  of  the  law.  For 
like  as  the  schoolmaster  reproveth  his  scholars,  grieveth  them,  and 
maketh  them  heavy,  and  yet  not  to  the  end  that  this  bondage  should 
always  continue,  but  that  it  should  cease  when  the  children  are  well 
brought  up  and  instructed  accordingly,  and  that  afterwards,  without 
any  constraint  of  the  schoolmaster,  they  should  cheerfully  enjoy  their 
liberty  and  their  fathers'  goods  ;  even  so  they  which  are  vexed  and 
oppressed  with  the  law,  do  know  that  these  terrors  and  vexations 
shall  not  always  continue,  but  that  thereby  they  are  prepared  to  come 
unto  Christ  which  is  to  be  revealed,  and  so  to  receive  the  hberty  of 
the  spirit,  &c. 

Verse  24.     That  we  may  he  made  righteous  by  faith. 

The  law  is  not  a  schoolmaster  to  bring  us  unto  another  lawgiver 
which  requireth  good  works,  but  unto  Christ  our  justifier  and 
Saviour,  that  by  faith  in  him  we  might  be  justified,  and  not  by 
works.  But  when  a  man  feeleth  the  force  and  strength  of  the 
law,  he  doth  not  understand  nor  believe  this.  Therefore  he  saith, 
I  have  lived  wickedly  ;  for  I  have  transgressed  all  the  command- 
ments of  God,  and  therefore  I  am  guilty  of  eternal  death.  If  God 
would  prolong  my  life  certain  years,  or  at  least  certain  months, 
I  would  amend  my  life,  and  live  holily  hereafter.  Here,  of  the 
true  use  of  the  law  he  maketh  an  abuse.  Reason,  being  overtaken 
in   these   terrors  and  straits,  is   bold   to    promise    unto   God    the 


342  COMMENTARY    ON    GALATIANS. 

fulfilling  of  all  the  works  of  the  whole  laAV.  And  hereof  came  so 
many  sects  and  swarms  of  monks  and  religious  hypocrites,  so  many 
ceremonies  and  so  many  works,  devised  to  deserve  grace  and  remis- 
sion of  sins.  And  they  which  devised  these  things,  thought  that  the 
law  was  a  schoolmaster  to  lead  them  unto  Christ,  but  to  a  new  law, 
or  unto  Christ  as  a  lawgiver,  and  not  as  one  that  hath  aboUshed  the 
law. 

But  the  true  use  of  the  law  is  to  teach  me  that  I  am  brought 
to  the  knowledge  of  my  sin  and  humbled,  that  so  I  may  come 
unto  Christ  and  may  be  justified  by  faith.  But  faith  is  neither 
law  nor  work,  but  an  assured  confidence  which  apprehendeth 
Christ,  "  who  is  the  end  of  the  law."  (Rom.  x.)  And  how  ? 
Not  that  he  hath  aboUshed  the  old  law  and  given  a  new  ;  or  that 
he  is  a  judge  which  must  be  pacified  by  works,  as  the  Papists 
have  taught ;  but  he  is  the  end  of  the  law,  to  all  those  that 
believe  :  that  is  to  say,  every  one  that  believeth  in  him  is  righteous, 
and  the  law  shall  never  accuse  him.  The  law  then  is  good,  holy, 
and  just,  so  that  a  man  use  it  as  he  should  do.  Now,  they  that 
abuse  the  law  are  first  the  hypocrites  which  attribute  unto  the  law 
a  power  to  justify  ;  and  secondly,  they  which  do  despair,  not  know- 
ing that  the  law  is  a  schoolmaster  to  lead  men  unto  Christ ;  that  is 
to  say,  that  the  law  humbleth  them  not  to  their  destruction,  but  to 
their  salvation :  for  God  woundeth,  that  he  may  heal  again  ;  he 
killeth,  that  he  may  quicken  again. 

Now,  Paul,  as  before  I  have  said,  speaketh  of  those  which  are 
to  be  justified,  and  not  of  those  which  are  justified  already. 
Therefore  when  thou  goeth  about  to  reason  as  concerning  the  law, 
thou  must  take  the  matter  of  the  law,  or  that  whereupon  the  law 
worketh,  namely,  the  sinner  and  the  wicked  person,  whom  the 
law  justifieth  not,  but  setteth  sin  before  his  eyes,  casteth  him 
down,  and  bringeth  him  to  the  knowledge  of  himself:  it  sho\Aeth 
unto  him  hell,  the  wrath  and  tlie  judgment  of  God.  This  is 
indeed  the  proper  office  of  the  law.  Then  followeth  the  use  of 
this  office  :  to  wit,  that  the  sinner  may  know  that  the  law  doth  not 
reveal  unto  him  his  sin,  and  thus  humbleth  him,  to  the  end  he 
should  despair ;  but  that,  by  this  accusing  and  bmising,  it  may 
drive  him  unto  Christ  the  Saviour  and  comforter.  When  this  is 
done,  he  is  no  longer  under  the  schoolmaster.  And  this  use  is 
very  necessary.  For  seeing  the  whole  world  is  overwhelmed  with 
sin,  it  hath  need  of  this  ministry  of  the  law,  that  sin  may  be 
revealed  ;  otherwise  no  man  should  ever  attain  to  righteousness, 
as  before  we  have  largely  declared.     But  what  worketh  the  law  in 


COMMENTARY   ON   GALATIANS.  343 

them  that  are  aheady  justified  by  Christ?  Paul  answereth  by 
these  words,  which  are,  as  it  were,  an  addition  to  that  which  goetb 
before : 

Verse  25.  But  after  that  faith  is  come,  we  are  no  longer  under  a 

schoolmaster. 

That  is  to  say,  we  are  free  from  the  law,  from  the  prison,  and  from 
our  schoohnaster ;  for  when  faith  is  revealed,  the  law  terrifieth 
and  tormenteth  us  no  more.  Paul  here  speaketh  of  faith  as  it 
was  preached  and  published  to  the  world  by  Christ  in  the  time 
before  appointed.  For  Christ,  taking  upon  him  our  flesh,  came 
once  into  the  world  :  he  abolished  the  law  with  aU  his  effects,  and 
delivered  from  eternal  death  all  those  which  receive  his  benefit 
by  faith.  If  therefore  ye  look  unto  Christ  and  that  which  he 
hath  done,  there  is  now  no  law.  For  he,  coming  in  the  time 
appointed,  took  away  the  law.  Now,  since  the  law  is  gone,  we 
are  not  kept  under  the  tyranny  thereof  any  more ;  but  we  live  in 
joy  and  safety  under  Christ,  who  now  so  sweetly  reigneth  in  us  by 
his  Spirit.  Now  where  the  Lord  reigneth  there  is  liberty.  Where- 
fore, if  we  could  perfectly  apprehend  Christ,  which  hath  abolished 
the  law  by  his  death,  and  hath  reconciled  us  unto  his  Father, 
that  schoolmaster  should  have  no  power  over  us  at  all.  But  the 
law  of  the  members,  rebelling  against  the  law  of  the  mind,  letteth 
us,  that  we  cannot  perfectly  lay  hold  upon  Christ.  The  lack 
therefore  is  not  in  Christ,  but  in  us,  which  have  not  yet  put  off 
this  flesh,  to  which  sin  continually  cleaveth  as  long  as  we  live. 
Wherefore,  as  touching  ourselves,  we  are  partly  free  from  the  law, 
and  partly  under  the  law.  According  to  the  Spirit,  we  serve,  with 
Paul,  the  "  law  of  God :  but  according  to  the  flesh,  the  law  of  sin." 
(Rom.  vii.) 

Hereof  it  followeth,  that,  as  touching  the  conscience,  we  are  fuUy 
delivered  from  the  law,  and  therefore  that  schoolmaster  must  not 
rule  in  it ;  that  is,  he  must  not  afflict  it  with  his  terrors,  threat- 
enings,  and  captivity.  And  albeit  it  go  about  so  to  do  never  so 
much,  yet  is  not  the  conscience  moved  therewith.  For  it  hath 
Christ  crucified  before  her  eyes,  who  hath  removed  all  the  offices 
of  the  law  out  of  the  conscience,  putting  out  the  handwriting 
of  ordinances  that,  was  against  us,  &c,  (Col  ii.)  Therefore, 
even  as  a  virgin  knoweth  no  man,  so  the  conscience  must  not 
only  be  ignorant  of  the  law,  but  also  it  must  be  utterly  dead  unto 
the  law,  and  the  law  likewise  unto  the  conscience.  This  is  not 
done  by  any  works,  or  by  the  righteousness  of  the  law,  but  by 


344  COMMENTARY   OW    GALATIANSV 

faith,  which  apprehendeth  and  layeth  hold  upon  Christ.  Not- 
withstanding sin  cleavelh  still  in  the  flesh  as  touching  the  effect 
thereof,  which  oftentimes  accuseth  and  troubleth  the  conscience. 
So  long  then  as  the  flesh  doth  remain,  so  long  this  schoolmaster 
the  law  doth  also  remain,  which  many  times  terrifieth  the  con- 
science, and  maketh  it  heavy,  by  reveahng  of  sin  and  threat- 
ening of  death.  Yet  is  it  raised  up  again  by  the  daily  coming  of 
Christ ;  who,  as  he  came  once  into  the  world  in  the  time  before 
appointed,  to  redeem  us  from  the  hard  and  sharp  servitude  of  our 
schoolmaster,  even  so  he  cometh  daily  unto  us  spiritually,  to  the 
end  that  we  may  increase  in  faith  and  in  the  knowledge  of  him^ 
that  the  conscience  may  apprehend  him  more  fully  and  perfectly 
from  day  to  day,  and  that  the  law  of  the  flesh  and  of  sin,  with 
the  terror  of  death,  and  all  evils  that  the  law  bringeth  with  it^ 
may  be  daily  diminished  in  us  more  and  more.  As  long  then  as 
we  hve  in  the  flesh,  which  is  not  without  sin,  the  law  oftentimes 
returneth  and  doth  his  office,  in  one  more  and  in  another  less,  as 
their  faith  is  strong  or  weak,  and  yet  not  to  their  destruction,  but 
to  their  salvation.  For  this  is  the  exercise  of  the  law  in  the  saints, 
namely,  the  continual  mortification  of  the  flesh,  of  reason,  and  of 
our  own  strength,  and  the  daily  renewing  of  our  inward  man,  as  it 
is  said  in  2  Cor.  iv. 

We  receive  then  the  first-fruits  of  the  Spirit ;  the  leaven  is  hid 
in  the  mass  of  the  dough  :  but  all  the  dough  is  not  yet  leavened  : 
now  it  is  yet  but  only  begun  to  be  leavened.  If  I  behold  the 
leaven,  I  see  nothing  else  but  pure  leaven.  But  if  I  behold  the 
whole  mass,  I  see  that  it  is  not  all  pure  leaven  ;  that  is  to  say,  if 
I  behold  Christ,  I  am  altogether  pure  and  holy,  knowing  nolhingf 
at  all  of  the  law ;  for  Christ  is  my  leaven.  But  if  I  behold  my 
own  flesh,  I  feel  in  myself  covetousness,  lust,  anger,  pride,  and 
arrogancy  ;  also  the  fear  of  death,  heaviness,  hatred,  murmuring, 
and  impaiiency,  against  God.  The  more  these  sins  are  in  me^ 
the  more  Christ  is  absent  from  me  ;  or,  if  he  be  present,  he  is 
felt  but  a  little.  Here  we  have  need  of  a  schoolmaster  to  exercise 
and  vex  this  strong  ass  the  flesh,  that  by  this  exercise  sins  may 
be  diminished,  and  a  way  prepared  unto  Christ.  For  as  Christ 
came  once  corporally  at  the  lime  appointed,  abolished  the  whole  law^ 
vanquished  sin,  destroyed  death  and  hell,  even  so  he  cometh  spiri- 
tually without  ceasing,  and  daily  quencheth  and  killeth  those  sins 
in  us. 

This  I  say,  that  thou  mayest  be  able  to  answer,  if  any  shall 
thus  object:  Christ  came  into  the  world,  and  at  once  took  away 


COMMENTARY   ON   GALATIANS.  345 

all  our  sins,  and  cleansed  us  by  his  blood ;  what  need  we  then  to 
hear  the  Gospel,  or  to  receive  its  sacraments  ?  True  it  is,  that  inas- 
much as  thou  beholdest  Christ,  the  law  and  sin  are  quite  abolished. 
But  Christ  is  not  yet  come  unto  thee ;  yet  if  he  come,  yet  notwith- 
standing there  are  remnants  of  sin  in  thee  :  thou  art  not  yet  thor- 
oughly leavened.  For  where  concupiscence,  heaviness  of  spirit,  and 
fear  of  death  is,  there  is  yet  also  the  law  and  sin  :  Christ  is  not  yet 
thoroughly  come.  But  when  he  cometh  indeed,  he  driveth  away 
fear  and  heaviness,  and  bringeth  peace  and  quietness  of  conscience. 
So  far  forth  then  as  I  do  apprehend  Christ  by  faith,  so  much  is  the 
law  abolished  unto  me.  But  my  flesh,  the  world,  and  the  devil,  do 
hinder  faith  in  me,  that  it  cannot  be  perfect.  Right  gladly  I  would 
that  that  little  light  of  faith  which  is  in  my  heart,  were  spread 
throughout  all  my  body,  and  all  the  members  thereof ;  but  it  is  not  to 
be  done :  it  is  not  by  and  by  spread,  but  only  beginneth  to  be 
spread.  In  the  mean  season  this  is  our  consolation,  that  we  who 
have  the  first-fruits  of  the  Spirit  do  now  begin  to  be  leavened.  But 
we  shall  be  thoroughly  leavened  when  this  body  of  sin  is  dissolved  ; 
and  we  shall  rise  new  creatures  wholly  together  with  Christ. 

Albeit  then  that  Christ  be  one  and  the  same  yesterday,  to-day, 
and  shall  be  for  ever  (Heb.  xiii.  8  ;)  and  albeit  that  all  the  faithful 
which  were  before  Christ,  had  the  Gospel  and  faith  ;  yet  notwith- 
standing Christ  came  once  in  the  time  before  determined.  Faith 
also  came  once  when  the  Apostles  preached  and  published  the  Gos- 
pel throughout  the  world.  Moreover  Christ  cometh  also  spiritually 
every  day.  Faith  likewise  cometh  daily  by  the  word  of  the  Gospel. 
Now,  when  faith  is  come,  the  schoolmaster  is  constrained  to  give 
place  with  his  heavy  and  grievous  office.  Christ  cometh  also  spirit- 
ually when  we  still  more  and  more  do  know  and  understand  those 
things  which  by  him  are  given  unto  us,  and  increase  of  grace  and 
in  the  knowledge  of  him.  (2  Pet.  iii.) 

Verse  26,     For  ye  are  all  the  sons  of  God  hy  faith  in  Christ 

Jesus. 

Paul,  as  a  true  and  an  excellent  teacher  of  faith,  hath  always 
these  words  in  his  mouth,  "  by  faith,  in  faith,  of  faith,"  which  is 
in  Christ  Jesus.  He  saith  not.  Ye  are  the  children  of  God,  because 
ye  are  circumcised,  because  ye  have  heard  the  law,  and  have  done 
the  works  thereof  (as  the  Jews  do  imagine,  and  the  false  apostles 
teach  ;)  but  by  faith  in  Jesus  Christ.  The  law  then  maketh  us 
not  children  of  God,  and  much  less  men's  traditions.  It  cannot 
beget  us  into  a  new  nature,  or  a  new  birth ;  but  it  setteth  before 

44 


346  COMMENTARY    ON    GALATIANS. 

US  the  old  birth,  whereby  we  were  born  to  the  kingdom  of  the  devil ; 
and  so  it  prepareth  us  to  a  new  birth,  which  is  by  faitli  in  Jesus 
Clirist,  and  not  by  the  law,  as  Paul  plainly  witnesseth  :  "  For  ye 
are  all  the  sons  of  God  by  faith,"  &-c.  As  if  he  said,  Albeit  ye  be 
tormented  humbled  and  killed  by  the  law,  yet  hath  not  the  law 
made  you  righteous,  or  made  you  the  chiklren  of  God  :  this  is  the 
work  of  faith  alone.  What  faith  ?  Faith  in  Clirist.  Faith  there- 
fore in  Christ  maketh  us  the  children  of  God,  and  not  the  law. 
The  same  thing  witnesseth  also  St.  John :  "  He  gave  power  to  as 
many  as  believed  in  him,  to  be  the  children  of  God."  John  i.  12  ; 
Rom.  viii.  16,  17.)  What  tongtie,  either  of  men  or  angels,  can  suffi- 
ciently extol  and  magnify  the  great  mercy  of  God  towards  us,  that 
we  which  are  miserable  sinners  and  by  nature  the  children  of  wrath, 
should  be  called  to  his  grace  and  glory  to  be  made  the  children  and 
heirs  of  God,  fellow-heirs  with  the  Son  of  God,  and  lords  over 
heaven  and  earth,  and  that  by  the  only  means  of  our  faith  which 
is  in  Christ  Jesus  ? 

Verse  27.    For  all  ye  that  are  baptised  into  Christy  have  jnit  on 

Christ. 

To  put  on  Christ  is  taken  two  manner  of  ways  ;  according  to  the 
law,  and  according  to  the  Gospel.     According  to  the  law,  as  it  is 
said  in  chap.  xiii.  to  the  Romans:    "Put  ye  on  the  Lord  Jesus 
Christ :"  that  is,  follow  the  example  and  virtues  of  Christ.     Do  that 
which  he  did,  and  suffer  that  which  he  suffered.     And  in  1  Pet.  ii. 
"  Christ  hath  suffered  for  us,  leaving  us  an  example  that  we  should 
follow  his  steps."    Now  we  see  in  Christ  a  singular  patience,  an  inesti- 
mable mildness  of  love,  and  a  wonderful  modesty  in  all  things.    1'his 
goodly  apparel  we  must  put  on  ;  that  is  to  say,  follow  these  virtues. 
But  the  putting  on  of  Christ  according  to  the  Gospel,  consisteth 
not  in  itnitation,  but  in  a  new  birth  and  a  new  creation :  that  is 
to   say,    in   putting   on   Christ's   innocency,  his   righteousness,    his 
wisdom,  his  power,  his  saving  health,  his  life,  and  his  spirit.     We 
are  clothed  with  a  leather  coat  of  Adam,  which  is  a  mortal  garment, 
and  a  garment  of  sin  ;  that  is  to  say,  we  are  all  subject  unto  sin, 
all  sold  under  sin.     There  is  in  us  horrible  blindness,  ignorance, 
contempt  and   hatred  of  God  :   moreover,  evil  concupiscence,  un- 
cleanhness,   covetousness,  <fec.     This  garment,  that  is  to  say,  this 
corrupt  and  sinful  nature,  we  received  from  Adam ;  which  I  aul 
is  wont  to  call  the  Old  Man.     This  old  man  must  be  put  off  with 
all  his  works  (Eph.  iv  ;  Col.   i. ;)   that  of  the  children  of  Adam, 
we  may  be  made   the  children   of  God.     This  is  not  done  by 


COMMENTARY    ON    GALATIANS.  347 

changing  of  a  garment,  or  by  any  laws  or  works,  but  by  a  new 
birth,  and  by  the  renewing  of  the  inward  man  ;  which  is  done  in 
baptism,  as  Paul  saith:  "All  ye  that  are  baptized,  have  put  on 
Christ."  Also,  "  According  to  his  mercy  hath  he  saved  us  by  the 
washing  of  the  new  birth,  and  the  renewing  of  the  Holy  Ghost." 
(Tit.  iii.)  For  besides  that  they  which  are  baptized,  are  regen- 
erated and  renewed  by  the  Holy  Ghost  to  a  heavenly  righteousness 
and  to  eternal  hfe,  there  riseth  in  them  also  a  new  light  and  a  new 
flame :  there  rise  in  them  new  and  holy  affections  ;  as  the  fear  of 
God,  true  faith  and  assured  hope,  &c.  There  beginneth  in  them 
also  a  new  will.  And  this  is  to  put  on  Christ  truly  and  according 
to  the  Gospel. 

Therefore  the  righteousness  of  the  law,  or  of  our  own  works,  is  not 
given  unto  us  in  baptism  ;  but  Christ  himself  is  our  garment.  Now 
Christ  is  no  law,  no  lawgiver,  no  work ;  but  a  divine  and  an  inesti- 
mable gift,  whom  God  hath  given  unto  us,  that  he  might  be  our 
Justifier,  our  Saviour,  and  our  Redeemer.  Wherefore,  to  be  appa- 
relled with  Christ  according  to  the  Gospel,  is  not  to  be  apparelled 
with  the  law  or  with  works,  but  with  an  incomparable  gift ;  that  is 
to  say,  with  remission  of  sins,  righteousness,  peace,  consolation,  joy 
of  spirit,  salvation,  life,  and  Christ  himself. 

This  is  diligently  to  be  noted,  because  of  the  fond  and  fantastical 
spirits,  which  go  about  to  deface  the  majesty  of  baptism  and  speak 
wickedly  of  it.  Paul  contrariwise  commendeth  and  setteth  it  forth 
with  honourable  titles,  calling  it  "  the  washing  of  the  new  birth, 
the  renewing  of  the  Holy  Ghost."  (Tit.  iii.)  And  here  also  he 
saith,  that  all  they  which  are  baptized  have  put  on  Christ.  As  if 
he  said.  Ye  are  carried  out  of  the  law  into  a  new  birth,  which  is 
wrought  in  baptism.  Therefore  ye  are  not  now  any  longer  under 
the  law,  but  ye  are  clothed  with  a  new  garment ;  to  wit,  with  the 
righteousness  of  Christ.  Wherefore  baptism  is  a  thing  of  great  force 
and  efficacy.  Now,  when  we  are  apparelled  with  Christ,  as  with 
the  robe  of  our  righteousness  and  salvation,  then  we  must  put  on 
Christ  also  as  the  apparel  of  imitation  and  example.  These  things 
I  have  handled  more  largely  in  another  place,  therefore  I  here 
briefly  pass  them  over. 


348  COMMEJVTARY   ON    GALATIANS. 

Verse  28.  There  is  neither  Jew  nor  Grecian,  there  is  neither 
bond  nor  free,  there  is  neither  male  nor  female  ;  for  ye  are 
all  one  in  Christ  Jesus. 

Here  might  be  added  moreover  many  more  names  of  persons  and 
offices  which  are  ordained  of  God,  as  these,  There  is  neither  magis- 
trate nor  subject,  neither  teacher  nor  hearer,  neither  schoolmaster 
nor  scholar,  neither  master  nor  servant,  neither  mistress  nor  maid, 
(kc,  for  in  Christ  Jesus  all  states,  yea,  even  such  as  are  ordained 
of  God,  are  nothing.  Indeed  the  male,  the  female,  the  bond,  the 
free,  the  Jew,  the  Gentile,  the  prince,  the  subject,  are  the  good 
creatures  of  God ;  but  in  Christ,  that  is,  in  the  matter  of  salvation, 
they  are  nothing,  with  all  their  wisdom,  righteousness,  rehgion,  and 
power. 

Wherefore,  ^vith  these  words,  "  There  is  neither  Jew,"  6cc.  Paul 
mightily  abolisheth  the  law.  For  here,  that  is,  when  a  man  is 
renewed  by  baptism,  and  hath  put  on  Christ,  there  is  neither  Jew 
nor  Grecian,  <fcc.  The  Apostle  speaketh  not  here  of  the  Jew 
according  to  his  nature  and  substance,  but  he  calleth  him  a  Jew 
which  is  the  disciple  of  Moses,  is  subject  to  the  law,  is  circumcised, 
and  with  all  his  endeavour  keepeth  the  ceremonies  commanded  in 
the  law.  Where  Christ  is  put  on,  saith  he,  there  is  neither  Jew 
nor  circumcision,  nor  ceremony  of  the  law  any  more;  for  Christ 
hath  abolished  all  the  laws  of  Moses  that  ever  were.  Wherefore 
the  conscience,  believing  in  Christ,  must  be  so  surely  persuaded 
that  the  law  is  abolished,  with  all  his  terrors  and  threatenings, 
that  it  should  be  utterly  ignorant  whether  there  were  ever  any 
Moses,  any  law,  or  any  Jew.  For  Christ  and  Moses  can  in  no 
wise  agree.  Moses  came  with  the  law,  with  many  works,  and  with 
many  ceremonies ;  but  Christ  came  without  any  law,  without  any 
exacting  of  works,  giving  grace  and  righteousness,  <fcc.  For  "  the 
law  was  given  by  Moses,  but  grace  and  truth  came  by  Jesus  Christ." 
(John  i.  17.) 

Moreover  when  he  saith,  "nor  Grecians,"  he  also  rejecteth  and 
condenmeth  the  wisdom  and  righteousness  of  the  Gentiles.  For 
among  the  Gentiles  there  were  many  notable  men,  as  Xenophon, 
Themistocles,  Marcus  Fabius,  Attilius  Regulus,  Cicero,  Pom- 
ponius  Atticus,  and  many  other,  which  being  endued  with  singular 
virtues,  governed  commonweals  excellently,  and  did  many  worthy 
acts  for  the  preservation  thereof;  and  yet  all  these  were  nothing 
before  God,  with  their  wisdom,  their  power,  their  notable  acts, 
their   excellent  virtues,   laws,   religions,   and   ceremonies ;    for  we 


COMMENTARY    ON   GALATIANS.  349 

must  not  think  that  the  Gentiles  did  contemn  all  honesty  and  reli- 
gion. Yea,  all  nations  of  all  ages  dispersed  throughout  the  world 
had  their  laws,  religions,  and  ceremonies,  without  the  which  it  is  not 
possible  that  mankind  should  be  governed.  All  righteousness  there- 
fore concerning  either  the  government  of  families,  or  common-weals, 
or  divine  matters,  (as  was  the  righteousness  of  the  law,)  with  all  the  . 
obedience,  execution,  and  holiness  thereof,  be  it  never  so  perfect,  is 
nothing  worth  before  God.  What  then  ?  The  garment  of  Christ 
which  he  put  on  in  baptism. 

So,  if  the  servant  do  his  duty,  obey  his  master,  serve  in  his 
vocation  never  so  diligently  and  faithfully ;  if  he  that  is  at 
liberty  be  in  authority  and  govern  the  commonwealth,  and  guide 
his  own  family  honestly  and  with  praise  ;  if  the  man  do  that  which 
pertaineth  to  the  man,  in  marrying  a  wife,  in  governing  his  family, 
in  obeying  the  magistrate,  in  behaving  himself  decently  towards 
all  men  ;  if  the  woman  live  chastely,  obey  her  husband,  see  well 
to  her  household,  bring  up  her  children  godly  (which  are  indeed 
excellent  gifts  and  holy  works  ;)  yet  are  all  these  nothing  in  com- 
parison of  that  righteousness  which  is  before  God  :  to  be  brief,  all 
the  laws,  ceremonies,  religions,  righteousness,  and  works  in  the 
whole  world ;  yea,  of  the  Jews  themselves,  which  were  the  first 
that  had  the  kingdom  and  priesthood  ordained  and  appointed  of 
God,  with  their  holy  laws,  religions,  ceremoiiies,  and  worshippings  ; 
all  these,  I  say,  take  not  away  sin,  deliver  not  from  death,  nor  pur- 
chase life. 

Therefore  your  false  apostles  do  subtilely  seduce  you,  O  ye 
Galatians,  when  they  teach  you  that  the  law  is  necessary  to  sal- 
vation ;  and  by  this  means  they  spoil  you  of  that  excellent  glory 
of  your  new  birth  and  your  adoption,  and  call  you  back  to  your 
old  birth,  and  to  the  most  miserable  servitude  of  the  law,  making 
you  of  the  free  children  of  God,  bond-children  of  the  law,  whilst 
they  will  have  a  difference  of  persons  according  to  the  law. 
Indeed  there  is  a  difference  of  person  in  the  law,  and  in  the 
world  ;  and  there  it  ought  to  be  ;  but  not  before  God.  "  All  have 
sinned,  and  are  destitute  of  the  glory  of  God."  (Rom.  iii.  23.) 
Let  the  Jews  therefore,  the  Gentiles,  and  the  whole  world,  keep 
silence  in  the  presence  of  God.  God  hath  indeed  many  ordinances, 
laws,  degrees,  and  kinds  of  life ;  but  all  these  help  nothing  to  de- 
serve grace,  and  to  obtain  eternal  life.  So  many  as  are  justified 
therefore,  are  justified,  not  by  the  observation  of  man's  law,  or 
God's  law,  but  by  Christ  alone,  who  hath  aboUshed  all  laws. 
Him  alone  doth  the  Gospel  set  forth  unto  us  for  a  pacifier  of 


350  COMMENTARY   ON    GALATIANS. 

God's  wrath  by  the  shedding  of  his  own  blood,  and  a  Saviour  :  and 
without  faith  in  him,  neither  shall  the  Jew  be  saved  by  the  law,  nor 
the  monk  by  his  order,  nor  the  Grecian  by  his  wisdom,  nor  the  ma- 
gistrate or  master  by  his  upright  government,  nor  the  servant  by  his 
obedience. 

Verse  28.     For  ye  are  all  one  in  Christ  Jesus. 

These  are  excellent  words.  In  the  world  and  according  to  the 
flesh,  there  is  great  difference  and  inequahty  of  persons ;  and  the 
same  must  be  diligently  observed.  For  if  the  woman  would  be 
the  man,  if  the  son  would  be  the  father,  the  servant  would  be  the 
master,  the  subject  would  be  the  magistrate,  there  should  be 
nothing  else  but  a  confusion  of  all  states  and  of  all  things.  Con- 
trariwse,  in  Christ  there  is  no  law,  no  difference  of  persons,  there  is 
neither  Jew  nor  Grecian,  but  all  are  one.  For  there  is  but  one  body, 
one  spirit,  one  hope  of  vocation  :  there  is  one  Gospel,  "  one  faith,  one 
baptism,  one  God  and  Father  of  all,  one  Christ  and  Lord  of  all." 
(Eph.  iv.  4.)  We  have  the  same  Christ,  I,  thou,  all  the  faithful,  which 
Peter,  Paul,  and  all  the  saints  had.  Here  therefore  the  conscience 
knoweth  nothing  of  the  law,  but  hath  Christ  only  before  her  eyes. 
Therefore  Paul  is  always  wont  to  add  this  clause,  "  In  Christ 
Jesu."  Who,  if  he  be  taken  out  of  our  sight,  then  cometh  anguish 
and  terror. 

The  Popish  school  divines  do  dream  that  faith  is  a  quality 
cleaving  in  the  heart  without  Christ.  This  is  a  devilish  error. 
But  Christ  should  be  set  forth,  that  thou  shouldest  see  nothing 
besides  him,  and  shouldest  think  that  nothing  could  be  more  unto 
thee,  or  more  present  within  thy  heart,  than  he  is.  For  he  sitteth 
not  idly  in  heaven ;  but  is  present  with  us,  working  and  living  in 
us.  As  he  saith  before  in  the  second  chapter  :  "  I  live ;  yet  not 
I,  but  Christ  hveth  in  me."  And  here  likewise,  "  Ye  have  put 
on  Christ."  Faith  therefore  is  a  certain  steadfast  beholding,  which 
looketh  upon  nothing  else  but  Christ,  the  conqueror  of  sin  and 
death,  and  the  giver  of  righteousness,  salvation,  and  eternal  life. 
This  is  the  cause  that  Paul  nameth  and  setteth  forth  Jcgus  Christ  so 
often  in  his  Epistles,  yea,  almost  in  every  verse.  But  he  setteth  him 
forth  by  the  word  ;  for  otherwise  he  cannot  be  comprehended  than 
by  the  word. 

This  was  notably  and  livelily  represented  by  the  brazen  serpent, 
which  is  a  figure  of  Christ.  Moses  commanded  the  Jews  which 
were  stung  of  serpents  in  the  desert,  to  do  nothing  else  but  stead- 
fastly behold  the  brazen  serpent,  and  not  to  turn  away  their  eyes. 


COMMENTARY   ON    GALATIANS.  351 

They  that  did  so  were  healed  only  by  that  steadfast  and  constant 
beholding  of  the  serpent.  (Num.  xxi.  6,  7,  8.)  But  contrariwise, 
they  died  which  obeyed  not  the  commandment  of  Moses,  but 
looked  upon  their  wounds  and  not  upon  the  serpent.  So  if  I 
would  find  comfort  when  my  conscience  is  afflicted;  or  when  I  am 
at  the  point  of  death,  I  must  do  nothing  but  apprehend  Christ  by 
faith  and  say,  I  believe  in  Jesus  Christ  the  Son  of  God,  who  suf- 
fered, was  crucified,  and  died  for  me,  &c. ;  in  whose  wounds,  and  in 
whose  death,  1  see  my  sin  ;  and  in  his  resurrection,  victory  over  sin, 
death,  and  the  devil,  also  righteousness  and  eternal  life.  Besides  him 
I  see  nothing,  I  hear  nothing.  This  is  true  faith  concerning  Christ, 
and  in  Christ ;  whereby  "  we  are  made  members  of  his  body,  flesh 
of  his  flesh,  and  bone  of  his  bones.  In  him  therefore  we  live,  we 
move,  and  we  have  our  being."  (Eph.  v.  30  ;  Acts  xvii.  28.)  Christ 
and  our  faith  must  thoroughly  be  joined  together.  We  must  be  in 
heaven,  and  Christ  must  live  and  work  in  us.  Now,  he  liveth  and 
worketh  in  us,  not  by  speculation  and  naked  knowledge,  but  in  deed, 
a  true  and  a  substantial  presence. 

Verse  29.    And  if  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and 
heirs  by  the  promise. 

That  is  to  say,  If  ye  believe  and  be  baptized  into  Christ,  if  ye 
believe,  I  say,  that  he  is  that  promised  seed  of  Abraham  which 
brought  the  blessing  to  all  the  Gentiles,  then  are  ye  the  children 
of  Abraham,  not  by  nature,  but  by  adoption.  For  the  Scripture 
attributeth  unto  him,  not  only  the  children  of  the  flesh,  but  also 
of  adoption  and  of  the  promise  ;  and  foreshoweth  that  they  shall 
receive  the  inheritance,  and  the  other  shall  be  cast  out  of  the 
house.  So  Paul  in  few  words  translateth  the  whole  glory  of 
Libanus  ;  that  is  to  say,  of  the  nations  of  the  Jews,  unto  the 
desert,  that  is,  unto  the  Gentiles.  And  this  place  comprehendeth 
a  singular  consolation  ;  to  wit,  that  the  Gentiles  are  the  children 
of  Abraham,  and  consequently  the  people  of  God.  But  they  are 
the  children  of  Abraham,  not  by  carnal  generation,  but  by  the 
promise.  The  kingdom  of  heaven  then,  life,  and  the  eternal 
inheritance,  belongeth  to  the  Gentiles.  And  this  the  Scripture 
signifieth  long  before,  when  it  saith,  "  I  have  made  thee  a  father 
of  many  nations."  (Gen.  xvii.  5.)  Again,  "  In  thy  seed  shall  all 
nations  be  blessed."  (Gen.  xxii.  18.)  Now  therefore,  because  we 
which  are  Gentiles  do  believe,  and  by  faith  do  receive  the  blessing 
promised  to  Abraham,  and  exhibited  by  Christ,  therefore  the 
Scripture  calleth  us  the  children  and  heirs  of  Abraham,  not  after 


352  COMMENTARY   ON    GALATIANS. 

the  flesh,  but  after  the  promise.  So  that  promise,  "  In  tliy  seed," 
&c.  belongeth  also  to  the  Gentiles,  and  according  to  this  promise 
Christ  is  become  ours. 

Indeed  the  promise  was  made  only  to  the  Jews,  and  not  to  us 
that  are  Gentiles.  (Psal.  cxlvii.)  "  He  showeth  his  word  unto 
Jacob,"  <fcc.  "  He  hath  not  dealt  so  with  every  nation,"  <fcc. 
Notwithstanding,  that  which  was  promised  cometh  unto  us  by 
faith,  by  the  which  only  we  apprehend  the  promise  of  God.  Albeit 
then  that  the  promise  be  not  made  unto  us,  yet  it  is  made  as 
touching  us  and  for  us  ;  for  we  are  named  in  the  promise :  "  In 
thy  seed  shall  all  nations  be  blessed."  For  the  promise  showeth 
plainly  that  Abraham  should  be  the  father,  not  only  of  the  Jewish 
nation,  but  of  many  nations  ;  and  that  he  should  be  the  heir,  not  of 
one  kingdom,  but  of  all  the  world.  (Rom.  iv.)  So  the  glory  of  the 
whole  kingdom  of  Christ  is  translated  unto  us.  Wherefore  all  laws 
are  utterly  abolished  in  the  heart  and  conscience  of  a  Christian : 
notwithstanding,  they  remain  without  still  in  the  flesh.  And  hereof 
we  have  spoken  largely  before. 


CHAPTER  IV. 

Verse  1.     This  I  say,  that  the  heir  as  lon£r  as  he  is  a  child,  dif- 
fereth  nothing  from  a  servant,  tJiougJi  he  he  lord  of  all. 

Verse  2.     But  is  under  tutors  and  governors,  until  the  time  ap- 
pointed of  the  Father. 

Ye  see  with  what  vehement  aflection  Paul  goeth  about  to  call 
back  the  Galatians,  and  what  strong  arguments  he  useth  in  de- 
bating the  matter,  gathering  similitudes  of  experience,  of  the 
example  of  Abraham,  of  the  testimonies  of  the  Scripture,  and  of 
the  time  :  so  that  oftentimes  he  seemeth  to  renew  the  whole  matter 
again.  For  before,  he  had  in  a  manner  finished  the  disputation 
concerning  justification,  concluding  that  a  man  is  justified  before 
God  by  faith  only  and  alone.  But  because  he  calleth  also  to  re- 
membrance this  political  example  of  the  little  heir,  he  bringelh 
the  same  also  for  the  confirmation  of  his  matter.  Thus  trying 
every  way,  he  lieth  in  wait,  with  a  certain  holy  subtlety,  to  take 
the  Galatians  unawares.  For  the  ignorant  people  are  sooner  per- 
suaded with  similitudes  and  examples,  than  with  deep  and  subtle 
disputations.     They  will  rather  behold  an  image  well  painted  than 


COMMENTARY    ON    GALATIANS.  353 

a  book  well  written,  Paul  therefore  now,  after  that  he  had  brought 
the  similitude  of  a  man's  testament,  of  the  prison,  of  the  schoolmas- 
ter, Urfeth  also  this  similitude  of  an  heir  (which  is  familiar  and  well 
known  to  all  men,)  to  move  and  to  persuade  them.  And  surely  it  is 
a  very  profitable  thing  to  be  furnished  with  similitudes  and  examples 
which  not  only  Paul,  but  also  the  prophets,  and  Christ  himself  also, 
did  often  use. 

Ye  see,  saith  he,  that  it  is  ordained  by  the  civil  laws,  that  an 
heir,  albeit  he  be  the  lord  of  aU  his  father's  goods,  differeth  not  from 
a  servant.  Indeed  he  hath  an  assured  hope  of  the  inheritance  :  but 
before  he  come  to  his  years,  his  tutors  hold  him  in  subjection,  like  as 
the  schoolmaster  doth  the  scholar.  They  commit  not  unto  him  the 
ordering  of  his  own  goods,  but  constrain  him  to  serve  ;  so  that  he  is 
kept  and  maintained  with  his  own  goods  like  a  servant.  Therefore 
so  long  as  this  bondage  endureth,  that  is,  so  long  as  he  is  under 
tutors  and  governors,  he  differeth  nothing  from  a  servant  And  this 
subjection  and  servitude  is  very  profitable  for  him :  for  otherwise 
through  folly  he  would  soon  waste  all  his  goods.  This  captivity 
endureth  not  always,  but  hath  a  certain  time  limited  and  appointed 
by  the  fatiier,  wherein  it  must  end. 

Verse  3,   So  also  we.  as  long  as  we  were  children^  were  in  bondage 
under  the  rudiments  of  the  world. 

In  like  manner  when  we  were  little  children,  we  were  heirs, 
having  the  promise  of  the  inheritance  to  come,  which  should  be 
given  unto  us  by  the  seed  of  Abraham,  that  is  to  say  by  Christ, 
in  whom  all  nations  should  be  blessed.  But  because  the  fulness 
of  time  was  not  yet  come,  Moses,  our  tutor,  governor,  and  school- 
master, came  holding  us  in  captivity  with  our  hands  bound,  so 
that  w^e  could  bear  no  rule,  nor  possess  our  inheritance.  In  the 
mean  time  notwithstanding,  like  as  an  heir  is  nourished  and 
maintained  in  hope  of  liberty  to  come,  even  so  Moses  did 
nourish  us  with  the  hope  of  the  promise  to  be  revealed  in  the 
time  appointed  ;  to  wit,  when  Christ  should  come,  who  by  his 
coming  should  put  an  end  to  the  time  of  the  law,  and  begin  the 
time  of  grace. 

Now  the  time  of  the  law  endeth  in  two  manner  of  ways :  first, 
as  I  said,  by  the  coming  of  Christ  in  the  flesh  at  the  time  ap- 
pointed of  his  Father.  "  But  when  the  fullness  of  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman,  and  made  under  the 
law,  that  he  might  redeem  them  which  were  under  the  law,"  (fco. 


354  COMMENTARY   ON    GALATIANS. 

(Gal.  iv.  4,  5.)  "  He  entered  into  the  holy  sanctuary,  once  through 
his  blood,  and  obtained  eternal  redemption  for  us."  (Heb.  ix.  12.) 
Moreover,  the  same  Christ,  who  came  once  in  the  time  appointed, 
Cometh  also  unto  us  daily  and  hourly  in  spirit.  Indeed  once  with 
his  own  blood  he  redeemed  and  sanctified  all ;  but  because  we  arc 
not  yet  perfectly  pure,  (for  the  remnants  of  siii  do  yet  cleave  in 
our  flesh,  which  striveth  against  the  Spirit — Heb.  x.  14;  Gal.  v.  17,) 
therefore  daily  he  cometh  unto  us  spiritually,  and  continually  more 
,and  more  accomplisheth  the  appointed  time  of  his  Father,  abroga- 
ting and  abolishing  the  law. 

So  he  came  also  in  spirit  to  the  fathers  of  the  Old  Testament 
before  he  appeared  in  the  flesh.  They  had  Christ  in  spirit.  They 
believed  in  Christ  which  should  be  revealed,  as  we  believe  in 
Christ  which  is  now  revealed,  and  were  saved  by  him  as  we  are, 
according  to  that  saying,  "  Jesus  Christ  is  one  yesterday,  and 
to-day,  and  shall  be  the  same  for  ever."  Yesterday,  before  the 
time  of  his  coming  in  the  flesh.  To-day,  when  he  was  revealed 
in  the  time  before  appointed.  Now  and  for  ever  he  is  one  and 
the  same  Christ.  For  even  by  him  only  and  alone,  all  the  faithful 
which  either  have  been,  be,  or  shall  be,  are  delivered  from  the  law, 
justified  and  saved. 

"  In  like  manner  we  also,"  saith  he,  "  when  we  were  children, 
served  under  the  rudiments  of  the  world  ;"  that  is  to  say,  the  law 
had  dominion  over  us,  oppressed  us,  and  kept  us  in  a  strait 
bondage,  as  servants  and  captives.  For,  first,  it  restrained  carnal 
and  rebellious  persons,  that  they  should  not  run  headlong  into  all 
kinds  of  vice.  For  the  law  threateneth  punishment  to  trans- 
gressors ;  which  if  they  feared  not,  there  is  no  mischief  which  they 
would  not  commit ;  and  over  those  whom  the  law  so  bridleth,  it 
rulelh  and  reigneth.  Again,  it  did  accuse  us,  terrify  us,  kill  us, 
and  condemn  us  spiritually  and  before  God ;  and  this  was  the 
principal  dominion  that  the  law  had  over  us.  Therefore,  hke  as 
an  heir  is  subject  unto  his  tutors,  is  beaten,  and  is  compelled  to 
obey  their  laws,  and  diligently  to  execute  their  commandments ; 
even  so,  men's  consciences,  before  Christ  come,  are  oppressed 
with  the  sharp  servitude  of  the  law  ;  that  is  to  say,  that  are  ac- 
cused, terrified,  and  condemned  of  the  law.  But  this  dominion,  or 
rather  this  tyranny  of  the  law,  is  not  continual,  but  must  only 
endure  until  the  time  of  grace.  Wherefore  the  oflice  of  the  law 
is  to  reprove  and  to  increase  sins,  not  to  bring  righteousness :  to 
kill,   not  to  bring  Ufe.     For   "the  law   is   a  schoolmaster    unto 


COMMENTARY    ON    GALATIANS.  355 

Christ."  (Gal.  iii.  20.)  Like  as  therefore  the  tutors  do  handle 
the  heir,  being  yet  a  child,  straitly  and  hardly,  rule  him  and 
command  him  as  a  servant,  and  he  again  is  constrained  to  be 
subject  unto  them  ;  even  so  the  law  accuseth '  us,  humbleth  us, 
and  bringeth  us  into  bondage,  that  we  may  be  the  servants  of  sin, 
death,  and  of  the  wrath  of  God,  which  is  indeed  a  most  miserable 
kind  of  bondage.  But  as  the  power  of  the  tutors,  and  the  sub- 
jection and  bondage  of  the  little  heir,  is  not  continual,  but  only 
endureth  unto  the  time  appointed  of  the  father,  which  being 
ended,  he  needeth  not  to  be  governed  by  his  tutors,  nor  remaineth 
under  their  subjection  any  more,  but  with  liberty  enjoyeth  the 
inheritance  ;  even  so  the  law  hath  dominion  over  us,  and  we  are 
constrained  to  be  servants  and  captives  under  his  government,  but 
not  for  ever.  For  this  clause  which  foUoweth  must  be  added  : 
"  Until  the  time  appointed  of  the  Father."  For  Christ,  which 
was  promised,  came  and  redeemed  us  which  were  oppressed  with 
the  tyranny  of  the  law. 

Contrariwise,  the  coming  of  Christ  profiteth  not  the  careless 
hypocrites,  the  wicked  contemners  of  God,  nor  the  desperate, 
which  think  that  nothing  else  remaineth  but  terrors  of  the  law 
which  they  feel.  His  coming  only  profiteth  those  which  are  tor- 
mented and  terrified  with  the  law  for  a  time  :  thaf  is  to  say,  such 
as  despair  nol  in  those  great  and  inward  terrors  which  the  law 
stirreth  up,  but  with  a  sure  trust  come  unto  Christ  the  throne  of 
grace,  which  hath  redeemed  them  from  the  curse  of  the  law,  being 
made  a  curse  for  them,  and  so  obtain  mercy  and  grace.  (Heb. 
iv.  16  ;  Gal.  iii.  13.) 

There  is  a  certain  vehemency  therefore  in  this  word,  "  we  did 
serve."  As  if  he  would  say.  Our  conscience  was  subject  to  the 
law,  which  holding  us  as  bondslaves  and  captives,  like  as  a  tyrant 
holdeth  his  prisoners,  whipped  us,  and  with  all  his  power  exercised 
his  tyranny  upon  us  ;  that  is  to  say,  it  brought  unto  us  a  terror  and 
a  heavinesss  of  spirit,  it  made  us  to  tremble  and  ready  to  despair, 
threatening  unto  us  everlasting  death  and  damnation.  This  spiiit- 
ual  bondage  and  slavery  of  the  law  is  most  sharp  and  bitter,  and 
yet,  as  I  have  said,  it  is  not  continual,  but  endureth  so  long  as  we 
are  children  ;  that  is,  as  long  as  Christ  is  absent.  Whilst  he  is  ab- 
sent, we  are  servants,  shut  under  the  law,  destitute  of  grace,  faith, 
.  and  all  the  gifts  of  the  Holy  Ghost. 

Verse  3.     Under  the  elements  or  rudiments  of  the  world. 
Some  have  thought  that  Paul  speaketh  here  of  those  corporal 


356  COMMENTARY   ON   GALATIANS. 

elements,  the  fire,  the  air,  the  water,  and  the  earth.  But  Paul 
hatli  his  peculiar  manner  of  speech  ;  and  he  speaketh  here  even 
of  tlie  law  of  God,  which  he  calleth  elements  or  rudiments  of  the 
world ;  and  his  words  seem  to  he  very  heretical.  So  is  he  wont 
in  other  places  also  to  diminish  and  to  abase  the  authority  of  the 
law  very  much,  when  he  calleth  it  the  letter  that  killeth,  the 
ministry  of  death  and  damnation,  and  the  power  of  sin.  And 
these  most  odious  names,  which  show  plainly  the  power  and  use 
of  the  law,  he  chooseth  of  purpose,  to  admonish  us,  that  in  the 
terrors  of  sin,  wrath,  and  the  judgment  of  God,  we  trust  not  to  our 
own  righteousness,  or  to  the  righteousness  of  the  law ;  seeing  that 
the  law,  in  his  principal  use,  can  do  nothing  else  but  accuse  our  con- 
sciences, increase  sin,  threaten  death  and  eternal  damnation. 
Wherefore,  this  diminishing  and  abasing  of  the  law  must  be  applied 
to  the  conflict  of  conscience,  and  not  to  the  civil  hfe,  nor  to  secure 
and  careless  minds. 

He  calleth  therefore  the  law  the  elements  of  the  world  ;  that  is 
to  say,  the  outward  laws  and  traditions  written  in  a  certain  book. 
For  although  the  law  do  civilly  bridle  a  man  from  evil,  and 
constrain  him  to  do  well,  yet  notwithstanding,  being  kept  after 
this  sort  it  doth  not  deliver  him  from  sin,  it  justifieth  him  not,  it 
prepareth  not  a  way  for  him  to  heaven,  but  leaveth  him  in  the 
world.  I  do  not  obtain  righteousness  and  everlasting  life,  because 
I  kill  not,  I  commit  not  adultery,  I  do  not  steal,  6cc.  These 
outward  virtues  and  honest  conversations  be  not  the  kingdom  of 
Christ,  nor  the  heavealy  righteousness,  but  the  righteousness  of 
the  flesh  and  of  the  world  ;  which  also  the  Gentiles  had,  and  not 
only  the  merit-mongers,  as  in  the  time  of  Christ  the  Pharisees, 
and  in  our  time  the  monks  and  friars,  <fcc.  This  righteousness 
some  do  observe,  to  avoid  the  punishment  of  the  law ;  some,  that 
they  may  be  praised  of  men,  and  esteemed  righteous,  constant  and 
patient ;  and  therefore  it  is  rather  to  be  called  coloured  hypocrisy, 
than  righteousness. 

Moreover,  the  law,  when  it  is  in  its  principal  use  and  office, 
can  do  nothing  but  accuse,  terrify,  condemn,  and  kill.  But 
where  such  terror,  such  feeling  of  sin,  of  death,  of  the  wrath  and 
judgment  of  God  is,  there  is  no  righteousness,  no  divine  or 
heavenly  thing,  but  all  these  are  mere  things  of  the  world  ;  which, 
because  it  is  the  Idngdom  of  the  devil,  is  nothing  else  but  a  certain 
puddle  of  sin,  of  death,  of  hell,  and  of  all  evils  which  the  fearful, 
sorrowful,  and  heavy-hearted  do  feel ;  but  the  secure  and  careless 
contemners  do  not  feel  them.     Wherefore  the  law,  even  in  his 


COMMENTARY   ON    GALATIANS.  357 

best  and  most  perfect  use,  doth  nothing  else  but  reveal  and  increase 
sin,  and  strike  into  us  the  terror  of  death  ;  and  these  are  but  worldly- 
things.  We  see  then  that  the  law  giveth  no  lively,  no  healthful,  di- 
vine, or  no  heavenly  thing,  but  only  worldly  things. 

Wherefore  Paul  doth  very  fitly  call  the  law  the  elements  or  rudi- 
ments of  the  world. 

And  although  Paul  call  the  whole  law  the  rudiments  of  the 
world,  as  may  appear  by  that  I  have  said  before,  yet  principally  he 
speaketh  thus  in  contempt  of  ceremonial  laws  ;  which  although 
they  profit  never  so  much,  yet,  saith  he,  they  consist  only  in  outward 
fchmgs,  as  meat,  drink,  apparel,  places,  times,  the  temple,  the  feasts, 
washings,  the  sacrifices,  Sec,  which  be  but  mere  worldly  things,  and 
ordained  of  God  only  for  the  use  of  this  present  fife,  but  not  to  jus- 
tify or  save  before  God.  Therefore,  by  this  clause,  "  the  ritdiments 
of  the  world,"  he  rejecteth  and  condemneth  the  righteousness  of  the 
law,  which  consisteth  in  these  outward  ceremonies,  being  notwith- 
standing ordained  and  commanded  of  God  to  be  observed  for  a 
time  ;  and  by  a  contemptible  name  calleth  it  the  rudiments  of  the 
world.  So  the  Emperor's  laws  be  rudiments  of  the  world,  for  they 
entreat  of  worldly  matters ;  that  is  to  say,  of  things  concernino" 
this  present  life,  as  of  goods,  possessions,  inheritances,  murders, 
adulteries,  robberies,  &c.,  whereof  speaketh  also  the  second  table  of 
the  commandments.  As  for  the  Pope's  canon  laws  and  decre- 
tals, which  forbid  marriage  and  meats,  those  Paul,  in  another  place, 
calleth  the  doctrines  of  devils  ;  which  are  also  rudiments  of  the 
world,  but  that  they  do  most  wickedly  blind  men's  consciences  to 
the  observation  of  outward  things,  contrary  to  the  word  of  God  and 
faith. 

Wherefore,  the  law  of  Moses  giveth  nothing  but  worldly  things  ;'\ 
that  is  to  say,  it  doth  not  only  show  civilly  and  spiritually  the  evils 
that  be  in  the  world.  Notwithstanding,  if  it  be  in  his  true  use, 
it  driveth  the  conscience,  by  his  terrors,  to  seek  and  thirst  after 
the  promise  of  God,  and  to  look  unto  Christ.  But  that  thou 
mayest  so  do,  thou  hast  need  of  the  aid  and  assistance  of  the 
Holy  Ghost,  which  may  say  in  thy  heart.  It  is  not  the  will  of  God, 
that  after  the  law  hath  done  his  ofiSice  m  thee,  thou  shouldest 
only  be  terrified  and  killed,  but  that,  when  thou  art  brought  by 
the  law  to  the  knowledge  of  thy  misery  and  damnation,  thou 
shouldest  not  despair,  but  believe  in  Christ,  "who  is  the  end 
of  the  law  to  righteousness,  to  every  one  that  beheveth." 
(Romu  X.  4j     Here  is  no  worldly  thing  done  •  but  here  all  worldly 


358  COMMENTARY    ON   GALATIANS. 

matters  and  all  laws  cease,  and  heavenly  things  begin  now  to 
appear.  Therefore  so  long  as  we  be  under  the  rudiments  of  the 
world,  that  is  to  say,  under  the  law,  which  giveth  not  only  no 
righteousness  and  peace  of  conscience,  but  revealeth  and  increaseth 
sins  and  engendereth  wrath,  we  be  servants,  thrall  and  subject  to 
the  law,  although  we  have  the  promise  of  the  blessing  to  come. 
Indeed  the  law  saith,  "  Thou  shalt  love  the  Lord  thy  God  ;"  but 
A  /  that  I  may  be  able  so  to  do,  or  to  apprehend  Christ,  this  cannot  the 
law  give. 

I  speak  not  this  to  the  end  that  the  law  should  be  despised, 
neither  doth  Paul  so  mean,  but  it  ought  to  be  had  in  great  esti- 
mation. But  because  Paul  is  here  in  the  matter  of  justification, 
it  was  necessary  that  he  should  speak  of  the  law,  as  of  a  thing 
very  contemptible  and  odious.  For  justification  is  a  far  other 
matter  of  thing  than  the  law  is.  We  cannot  speak  basely  and 
contemplously  enough  of  the  law  when  we  are  in  this  matter. 
When  the  conscience  therefore  is  in  the  conflict,  then  should  it 
think  upon  nothing,  know  nothing  at  all,  but  Christ  only  and 
alone.  Then  should  it  remove  the  law  utterly  out  of  her  sight, 
and  embrace  nothing  but  the  promise  concerning  Christ.  To 
say  this,  it  is  an  easy  matter;  but  in  the  time  of  temptation, 
when  the  conscience  wrestleth  in  the  presence  of  God  to  do  it 
indeed,  of  all  things  it  is  the  hardest ;  to  ^vit,  that  when  the  law 
accuseth  thee,  terrifieth  thee,  revealeth  unto  thee  thy  sin, 
threateneth  the  wrath  of  God  and  eternal  death,  that  then,  I  say, 
thou  shouldest  have  such  strength  of  faith  in  Christ,  as  if  there  had 
never  been  any  law  or  any  sin,  but  only  Christ,  mere  grace,  and 
redemption  ;  or  that  thou  shouldest  be  able  to  say,  O  law,  T  will  not 
hear  thee,  for  thou  hast  a  stammering  and  a  slow  tongue :  more- 
over, the  fulness  of  time  is  now  come,  and  therefore  I  am  free,  and 
will  not  suffer  thy  tyranny  any  longer.  Here  a  man  may  see  how 
hard  a  matter  it  is  to  separate  the  law  from  grace.  Again,  how  di- 
vine and  heavenly  a  thing  it  i«  to  hope  here  even  against  hope,  and 
how  true  this  proposition  of  Paul  is,  that  "  we  are  justified  by  faith 
alone." 

Learn  here,  therefwe,  to  speak  of  the  law  as  contemptously 
as  thou  canst  in  the  matter  of  justification,  by  the  example  of  the 
Apostle,  which  calleth  the  law,  "  the  rudiments  of  the  world,, 
pernicious  traditions,  the  strength  of  sin,  the  ministry  of  death,"  &c. 
For  if  thou  suflfer  the  law  to  bear  rule  in  thy  conscience  when 
thou  staiKlest  before  God  wrestling  against  sin  and:  death,  then  is 
the  law  indeed  nothing  else  but  a  sink  of  all  evils,  heresies,  and 


COMMENTARY   ON   GALATIANS.  359 

Wasphemies  :  for  it  doth  nothing  but  increase  sin,  accuse  and  terrify 
the  conscience,  threaten  death,  and  set  forth  God  as  an  angry  judge, 
which  rejecteth  and  conderaneth  sinnere.  Hear,  therefore,  if  tliou 
be  wise,  banish  this  stuttering  and  stammering  Moses  far  from  thee 
with  his  law,  and  in  any  wise  let  not  his  terrors  and  his  threatenings 
move  thee.  Here  let  him  utterly  be  suspected  unto  thee  as  an  here- 
tic, as  an  excommunicate  and  condemned  person,  worse  than  the 
Pope  and  tlie  devil  himself,  and  therefore  not  to  be  heard  or  obeyed 
in  any  case. 

But,  out  of  the  matter  of  justification,  we  ought  with  Paul  to 
think  reverentially  of  the  law,  to  commend  it  highly,  to  call  it 
holy,  righteous,  good,  spiritual  and  divine.  (Rom.  vii.  14.)  Out 
■of  the  case  of  conscience  we  should  make  a  God  of  it,  but  in  the 
case  of  conscience  it  is  a  very  devil.  For,  in  the  least  temptation 
that  can  be,  it  is  not  able  to  raise  up  and  comfort  the  conscience  ] 
but  it  doth  clean  contrary :  it  terrifieth,  it  oppresseth  it  with 
heaviness,  and  plucketh  it  from  the  assurance  of  righteousness,  of 
life,  and  of  all  goodness.  Hereupon  Paul,  a  httle  after,  calleth 
it  "  weak  and  beggarly  rudiments."  (Gal.  iv.  9.)  Wherefore  let 
us  not  suffer  the  law  in  any  case  to  bear  rule  in  our  conscience, 
especially  seeing  it  cost  Christ  so  great  a  price  to  deliver  the  con- 
science from  the  tyranny  of  the  law.  "  For  he  was  made  a  curse 
for  us,  that  he  might  deliver  us  from  the  curse  of  the  law."  Let  the 
godly  learn  therefore  that  the  law  and  Christ  are  two  contrary  things, 
whereof  the  one  cannot  abide  the  oth'er.  For,  when  Christ  is 
present  the  law  may  in  no  case  rule,  but  must  depart  out  of  the  con- 
science, and  leave  the  bed,  which  is  so  strait  that  it  cannot  hold  two 
(as  Isaiah  saith,  chap,  xxviii.  20,)  and  give  place  only  to  Christ. 
Let  him  only  reign  in  righteousness,  in  peace,  in  joy,  and  life,  that 
the  conscience  may  sleep  and  repose  itself  joyfully  in  Christ  with- 
out any  feeling  of  the  law,  sin,  and  death. 

Paul  here  of  purpose  useth  this  figurative  speech,  "  elements 
of  the  world :"  whereby,  as  I  said,  he  doth  much  abase  and 
diminish  the  glory  and  authority  of  the  law,  to  stir  up  minds. 
(2  Cor.  iii.)  For  he  that  readelh  Paul  attentively,  when  he 
heareth  that  he  calleth  the  law  the  ministry  of  death,  the  letter 
that  killeth,  (fee."  by  and  by  he  thinketh  thus  with  hunself :  Why 
doth  he  give  such  odious,  and,  as  it  appeareth  to  reason,  blasphe- 
mous terms  to  the  law,  which  is  a  divine  doctrine  revealed  from 
heaven  ?  To  this  Paul  answereth,  that  the  law  is  both  holy,  just, 
and  good,  and  that  it  is  also  the  ministry  of  sin  and  death,  but  in 
divers  respects.     Before  Christ  it  is  holy,  after  Christ  it  is  death. 


360  COMMENTARY   ON    GALATIANS. 

Therefore  when  Christ  is  come,  we  ought  to  know  nothing  at  all  of 
the  law,  unless  it  be  in  this  respect,  tliat  it  hath  power  and  dominion 
over  the  flesh,  to  bridle  it  and  keep  it  under.  Here  is  a  conflict  be- 
tween the  law  and  the  flesh,  to  whom  tlie  yoke  of  the  law  is  hard 
and  grievous,  as  long  as  we  live. 

Only  Paul,  among  all  the  Apostles,  calleth  the  law  "  the  rudi- 
ments of  the  world,  weak  and  beggarly  elements,  the  strength  of  sin, 
the  letter  that  killeth,"  (fcc.  (2  Cor.  iii.  6.)  The  other  Apostles  spake 
not  so  of  the  law.  Whosoever  then  will  be  a  right  scholar  in 
Chi'ist's  school,  let  him  mark  dihgently  this  manner  of  speech  used 
of  the  Apostle :  Christ  calleth  him  an  elect  vessel,  and  therefore  gave 
unto  him  an  exquisite  utterance,  and  a.  singular  kind  of  speech 
above  all  the  rest  of  the  Apostles,  that  he  as  an  elect  vessel  might 
faithfully  lay  the  foundations  of  the  article  of  justification,  and 
clearly  set  forth  the  same.    (Acts  ix.  15.) 

Verse  4.  But  after  the  fulness  of  time  was  come^  God  sent  Ms 
Son,  made  of  a  iDoman,  and  made  under  the  law,  that  he 
m,ight  redeem  them  which  were  under  the  law. 

That  is  to  say,  that  after  the  time  of  the  law  was  fulfilled,  and  that 
Christ  was  revealed,  and  had  delivered  us  from  the  law,  and  that 
the  promise  was  published  among  all  nations,  (fcc. 

Mark  here  dihgently  how  Paul  defineth  Christ.  Christ,  saith  he, 
is  the  Son  of  God  and  of  a  woman,  which  for  us  sinners  was  made 
under  the  law,  to  redeem  us  that  were  under  the  law.  In  these 
words  he  comprehendeth  both  the  person  of  Christ  and  the  office  of 
Christ.  His  person  consisteth  of  Iiis  divine  and  human  nature. 
This  he  showeth  when  he  saith,  "  God  sent  his  Son,  born  of  a 
woman."  Christ  therefore  is  very  God  and  very  man.  His  office 
he  setteth  forth  in  these  words,  "  being  made  under  the  law  to 
redeem  them  that  were  under  the  law,"  &.c. 

As  it  seemeth  that  Paul  here,  as  it  were  in  reproach,  calleth 
the  Virgin  Mary  but  only  a  woman,  wliich  thing  was  not  well 
taken  even  of  some  of  the  ancient  doctors,  who  would  that  he 
should  rather  have  called  her  a  virgin  than  a  woman.  But  Paul 
entreateth  in  this  Epistle  of  the  most  high  and  principal  matter  of 
all,  to  wit,  of  the  Gospel,  of  faith,  of  Christian  righteousness ;  also 
what  the  person  of  Christ  is,  what  is  his  office,  what  he  hath  taken 
upon  him  and  done  for  our  cause,  and  what  benefits  he  hath 
brought  to  us  wretched  sinners.  Wherefore  the  exceUcncy  of  so 
high  and  so  wonderful  a  matter  was  the  cause  that  he  had  no 
regard  to  her  virginity.     It  was  enough  for  him  to  set  forth  and 


COMMENTARY    ON    GALATIANS.  361 

preach  the  inestimable  mercy  of  God,  which  would  that  his  Sou 
should  be  born  of  that  sex.  There  he  maketh  no  mention  of  the 
dignity  of  the  sex,  but  of  the  sex  only.  And  in  that  he  nameth 
the  sex,  he  signitieth  that  Christ  was  made  true  and  very  man  of 
womankind.  As  if  he  said,  he  was  born  not  of  man  and  woman, 
but  only  of  womankind.  Therefore  when  he  nameth  but  only  the 
womankind,  saying,  "  made  of  a  woman,"  it  is  as  if  he  should  have 
said,  made  of  a  virgin.  John  the  Evangelist,  when  he  thus  setteth 
forth  the  word,  that  it  was  in  the  beginning,  and  was  made  flesh 
(John  i.  1,)  speaketh  not  one  word  of  his  mother. 

Furthermore,  this  place  also  witnesseth  that  Christ,  when  the 
time  of  the  law  was  accomplished,  did  abolish  the  same,  and  so 
brought  liberty  to  those  that  were  oppressed  therewith,  but  made 
no  new  law  after  or  besides  that  old  law  of  Moses.  Wherefore 
the  monks  and  Popish  schoolmen  do  no  less  err  and  blaspheme 
Christ,  in  that  they  imagine  that  he  hath  given  a  new  law  besides 
the  law  of  Moses,  than  do  the  Turks,  which  vaunt  of  their 
Mahomet  as  of  a  new  lawgiver  after  Christ,  and  better  than  Christ. 
Christ  then  came  not  to  abolish  the  whole  law,  that  he  might 
make  a  new,  but,  as  Paul  here  saith,  he  was  sent  of  his  Father 
into  the  world,  to  redeem  those  which  were  kept  in  thraldom 
under  the  law.  These  words  paint  out  Christ  Uvely  and  truly : 
they  do  not  attribute  unto  him  the  office  to  make  any  new  law, 
but  to  redeem  them  which  were  under  the  law.  And  Christ  himself, 
saith,  "  I  judge  no  man."  And  in  another  place  :  "  I  come  not  to 
judge  the  world,  but  that  the  world  should  be  saved  by  me ;"  (John 
viii.  15  ;  xii.  47  ;)  that  is  to  say,  I  came  not  to  bring  any  law,  nor 
to  judge  men  according  to  the  same,  as  Moses  and  other  lawgivers  ; 
but  I  have  a  higher  and  better  office.  The  law  killed  you,  and  I 
again  do  judge,  condemn,  and  kill  the  law,  and  so  I  dehver  you  from 
the  tyranny  thereof. 

We  that  are  old  men,  which  have  been  so  nursled  up  in  this 
pernicious  doctrine  of  the  Papists,  that  it  hath  taken  deep  root, 
even  in  our  bones  and  marrow,  have  conceived  an  opinion  quite 
contrary  to  that  which  Paul  here  teacheth.  For  although  we 
confessed  with  our  mouth  that  Christ  redeemed  us  from  the 
tyranny  of  the  law,  yet  in  very  deed  in  our  hearts  we  thought  him 
to  be  a  lawgiver,  a  tyrant  and  a  judge,  more  terrible  than  Moses 
himself.  And  this  perverse  opinion  we  cannot  yet  at  this  day,  in 
so  great  light  of-  the  truth,  utterly  reject,  so  strongly  are  those 
things  rooted  in  our  hearts  which  we  learn  in  our  youth.  But  ye 
which  are  yet  young,  and  are  not  infected  with  this  pernicious 

46 


362  COMMENTARY   ON    GALATIANS. 

opinion,  may  learn  Christ  purely  with  less  difficulty  than  we 
that  are  old  can  remove  out  of  our  minds  these  blasphemous  imagi- 
nations which  we  have  conceived  of  him.  Notwithstanding,  ye 
have  not  utterly  escaped  the  deceits  of  the  devil.  For  although 
ye  be  not  yet  infected  with  this  cursed  opinion  that  Christ  is  a 
lawgiver,  yet  have  ye  in  you  the  root  whereof  it  springeth  ;  that  is, 
ye  have  the  flesh,  reason,  and  the  corruption  of  nature,  which  can 
judge  no  otherwise  of  Christ  but  that  he  is  a  lawgiver.  Tlierefore 
ye  must  endeavour  with  all  your  power  to  learn  so  to  know  and  to 
apprehend  Christ  as  Paul  has  set  him  forth  in  this  place.  But  if  be- 
sides this  natural  corruption,  there  come  also  corrupt  and  wicked 
teachers,  of  whom  the  world  is  full,  they  will  increase  this  corruption 
of  nature,  and  so  shall  the  evil  be  doubled  ;  that  is  to  say,  evil  in- 
struction will  increase  and  confirm  the  pernicious  error  of  blind  rea- 
son, whicii  naturally  judgeth  Christ  to  be  a  lawgiver,  and  printeth 
that  error  mightily  in  our  minds,  that  without  great  travail  and  diffi- 
culty it  can  never  be  abolished.    • 

Wherefore,  it  is  very  profitable  for  us  to  have  always  before  our 
eyes  this  sweet  and  comfortable  sentence,  and  such-like  which 
set  out  Christ  truly  and  lively,  that  in  our  whole  life,  in  all  dan- 
gers, in  the  confession  of  our  faith  before  tyrants,  and  in  the  hour 
of  death,  we  may  boldly  and  with  sure  confidence  say,  O  law, 
thou  hast  no  power  over  me,  and  therefore  thou  dost  accuse  and 
condemn  me  in  vain.  For  I  believe  in  Jesus  Christ  the  Son  of 
God,  whom  the  Father  sent  into  the  world  to  redeem  us  n)iserable 
sinners  oppressed  with  the  tyranny  of  the  law.  He  gave  his  life  and 
shed  his  blood  for  me.  Therefore,  feeling  thy  terrors  and  threat- 
enings,  O  law,  I  plunge  my  conscience  in  the  wounds,  blood, 
death,  resurrection,  and  victory  of  my  Saviour  Christ.  Besides 
him  I  will  see  nothing,  I  will  hear  nothing.  This  faith  is  our 
victory,  whereby  we  overcome  the  terrors  of  the  law,  sin,  death, 
and  all  evils,  and  yet  not  without  great  conflicts.  And  here  do 
the  children  of  God,  which  are  daily  exercised  with  grievous  temp- 
tations, wrestle  and  sweat  indeed.  For  oftentimes  it  cometh  into 
their  minds  that  Christ  will  accuse  them,  and  plead  against  them  ; 
that  he  will  require  an  account  of  their  former  life,  and  that  he 
will  condemn  them.  They  cannot  assure  themselves  that  he  is 
sent  of  his  Father  to  redeem  us  from  the  tyianny  and  oppression 
of  the  law.  And  whereof  cometh  this  ?  They  have  not  yet  fully 
put  off  the  flesh,  which  rebelleth  against  the  Spirit.  Therefore  the 
terrors  of  the  law,  the  fear  of  death,  and  such-like  sorrowful  and 
heavy  sights,  do  oftentimes  return,  which  hinder  our  faith,  that  it 


COMMENTARY    ON    GALATIANS. 


363 


cannot  apprehend  the  benefit  of  Christ,  who  hath  redeemed  us  from 
the  bondage  of  the  law,  with  such  assurance  as  it  should  do. 

But  how  or  by  what  means  hath  Christ  redeemed  us  !  This 
was  the  manner  of  our  redemption  :  "  he  was  made  under  the 
law."  Christ,  when  he  came,  found  us  all  captives  under  gover- 
nors and  tutors,  that  is  to  say,  shut  up  and  holden  in  prison  under 
the  law.  What  doth  he  then  ?  Although  he  be  Lord  of  the  law, 
and  therefore  the  law  hath  no  authority  or  power  over  him,  for  he 
is  the  Son  of  God,  yet  of  his  own  accord  he  maketh  himself  sub-  ' 
ject  to  the  law.  Here  the  law  executeth  upon  him  all  the  juris- 
diction it  had  over  us.  It  accuseth  and  terrifieth  us  also  ;  it 
maketh  us  subject  to  sin,  death,  the  wrath  of  God,  and  with  his 
sentence  condemneth  us.  And  this  it  doth  by  good  right,  "  for  we 
are  all  sinners,  and  by  nature  the  children  of  wrath."  (Eph.  ii.  3.) 
Contrariwise,  Christ  did  no  s^n,  "  neither  was  there  any  guilt 
found  in  his  mouth."  (2  Pet.  ii.  12.)  Therefore  he  was  not  sub- 
ject to  the  law.  Yet  notwithstanding  the  law  was  no  less  cruel 
against  this  innocent,  righteous,  and  blessed  Lamb,  than  it  was 
against  us  cursed  and  damned  sinners,  yea,  much  more  rigorous. 
For  it  accuseth  him  as  a  blasphemer  and  a  seditious  person,  it 
made  him  guilty  before  God  of  the  sins  of  the  whole  world,  it  so 
terrified  and  oppressed  him  with  heaviness  and  anguish  of  spirit, 
that  he  sweat  blood  ;  and  briefly,  it  condemned  him  to  death, 
even  to  the  death  of  the  cross.  Matt.  xxvi.  65  ;  Luke  xxiii.  5 ; 
xxii.  44.) 

This  was  indeed  a  wonderfid  combat,  where  the  law  being  a 
creature  giveth  such  an  assault  to  his  Creator,  and  against  all 
right  and  equity  practiseth  his  whole  tyranny  upon  the  Son  of  God 
which  it  exerciseth  upon  us  the  children  of  wrath.  Now,  there- 
fore, because  the  law  did  so  horribly  and  cursedly  sin  against  his 
God,  it  is  accursed  and  arraigned.  There  Christ  saith,  O  law, 
thou  mighty  queen  and  cruel  regent  of  all  mankind,  what  have  I 
done  that  thou  hast  accused  me.  terrified  me,  and  condemned  me, 
which  am  innocent  ?  Here  the  law,  which  had  before  condemned 
and  killed  all  men,  when  it  hath  nothing  wherewith  to  defend  or 
purge  itself,  is  again  so  condemned  and  vanquished,  that  it  loseth 
his  whole  right,  not  only  over  Christ,  whom  it  so  cruelly  handled 
and  killed,  but  also  over  all  them  that  believe  in  them  ;  for  to 
those  Christ  saith,  Come  unto  me,  all  ye  that  labour  under  the 
yoke  of  the  law.  (Matt.  xi.  28.)  1  could  have  overcome  the  law 
by  my  absolute  power,  without  mine  own  smart,  for  I  am  Lord  of 
the  law,  and  therefore  it  hath  no  right  over  me.    But  I  have  made 


364  COMMENTARY   ON   GALATIAN3. 

myself  subject  unto  the  law  for  your  cause  which  were  under  the 
law,  taking  your  flesh  upon  me  ;  that  is  to  say,  of  mine  inestimable 
love  I  humbled  and  yielded  myself  to  the  same  prison,  tyranny,  and 
bondage  of  the  law,  under  the  which  ye  served  as  captives  and  bond- 
slaves ;  I  suffered  the  law  to  have  dominion  over  me  which  was  his 
Lord,  to  terrify  me,  to  make  me  thrall  and  captive  unto  sin,  death, 
and  the  wrath  of  God,  which  it  ought  not  to  have  done.  There- 
fore I  have  vanquished  the  law  to  have  dominion  by  double  right 
and  authority  ;  first,  as  the  Son  of  God  and  Lord  of  the  law  ;  sec- 
ondly, in  your  person,  which  is  as  much  as  if  ye  had  overcome  the 
law  yourselves,  for  my  victory  is  yours. 

After  this  manner  Paul  speaketh  everywhere  of  this  marvellous 
combat  between  Christ  and  the  law.  And  to  make  the  matter 
more  delectable  and  more  apparent,  he  is  wont  to  set  forth  the 
law  by  a  figure  called  prosopopoeia,  as  a  certain  mighty  person, 
which  had  condemned  and  killed  Christ ;  whom  Christ  again 
overcoming  death,  captivity  had  conquered,  condemned,  and  killed 
(Eph.  ii.,)  killing  enmity  in  himself."  Again,  "  Thou  hast  gone 
up  on  high,  thou  hast  led  captive,"  &-c.  (Psalm  Ixviii.)  He 
useth  the  same  figure  also  in  his  Epistles  to  the  Romans,  Corin- 
thians, and  Colossians.  "  By  sin  he  condemned  sin,"  &c.  (Rom. 
viii.  3.)  Christ  therefore  by  this  victory  banished  the  law  out  of 
our  conscience,  so  that  now  it  can  no  more  confound  us  in  the 
sight  of  God,  drive  us  to  desperation,  or  condemn  us.  Indeed  it 
ceaseth  not  still  to  reveal  our  sin,  to  accuse  and  terrify  us  :  but 
the  conscience  taking  hold  of  this  word  of  the  Apostle,  "  Christ 
hath  redeemed  us  from  the  law,"  is  raised  up  by  faith,  and  con- 
ceiveth  great  comfort.  Moreover,  it  triunipheth  over  the  law  Avith 
a  certain  holy  pride,  saying,  I  care  not  for  thy  terrors  and  threaten- 
ings.  For  thou  hast  crucified  the  Son  of  God,  and  this  hast  thou 
done  most  unjustly  ;  therefore  the  sin  that  thou  hast  committed 
against  him  cannot  be  forgiven.  Thou  hast  lost  thy  right  and  sov- 
ereignty, and  now  for  ever  thou  art  not  only  overcome,  condemned, 
and  slain  unto  Christ,  but  also  to  me  believing  in  him,  unto 
whom  he  hath  freely  given  this  victory.  So  the  law  is  to  us 
for  ever,  so  that  we  abide  in  Christ.  Thanks  be  therefore  to  God, 
which  hath  given  us  victory  through  our  Lord  Jesus  Christ.  (1  Cor. 
XV.  57.) 

These  things  do  also  confirm  this  doctrine,  that  we  are  justified 
by  failh  only.  For  when  this  combat  was  fought  betwixt  Christ 
and  the  law,  none  of  our  works  or  deserts  came  between,  but  only 
Christ  was  found,  who  putting  upon  him  our  person,  made  him- 


COMMENTARY   ON    GALATIANS.  365 

self  subject  to  the  law,  and  in  perfect  innocency  suffered  all  tyranny. 
Therefore  the  law,  as  a  thief  and  a  cursed  murderer  of  the  Son  of 
God,  loseth  all  his  right,  and  deserveth  to  be  condemned  in  such  sort, 
that  wheresoever  Christ  is,  or  is  once  named,  there  it  is  compelled  to 
avoid  and  fly  away,  no  otherwise  than  the  devil,  as  the  Papist  ima- 
gine, flieth  from  the  cross.  Wherefore  if  •we  believe,  we  are  deliv- 
ered from  the  law  through  Christ,  who  hath  triumphed  over  it  by 
himself  (Col.  ii.  15.)  Therefore  this  glorious  triumph  purchased 
unto  us  by  Christ,  is  not  gotten  by  any  works,  but  only  by  faith ; 
therefore  faith  only  justifieth. 

These  words  then,  "  Christ  was  made  under  the  law,"  &c.  as 
they  are  pithy,  and  import  a  certain  vehemency,  so  are  they  dili- 
gently to  be  weighed  and  considered.  For  they  declare  that  the 
Son  of  God  being  made  under  the  law,  did  not  only  perform  one 
or  two  works  of  the  law,  that  is  to  say,  he  was  not  only  circum- 
cised, or  presented  in  the  temple,  or  went  up  to  Jerusalem  with 
other  at  the  times  appointed,  or  only  lived  civilly  under  the  law ; ,' 
but  he  suffered  all  the  tyranny  of  the  law.  For  the  law  being  in 
his  principal  use  and  full  of  power,  set  upon  Christ,  and  so  hor- 
ribly assailed  him,  that  he  felt  such  anguish  and  terror,  as  no  man 
upon  the  earth  had  ever  felt  the  Uke.  This  his  bloody  sweat 
doth  sufficiently  witness,  his  comfort  ministered  by  the  angel, 
that  mighty  prayer  which  he  made  in  the  garden,  and  briefly,  that 
lamentable  complaint  upon  the  cross  :  "  O  my  God,  why  hast  thoti 
forsaken  me  ?"  These  things  he  suffered,  to  redeem  those  that 
were  under  the  law,  that  is  to  say,  in  heaviness  of  spirit,  in  anguish 
and  terror,  and  ready  to  despair,  which  were  oppressed  with  the 
heavy  burden  of  their  sins,  as  indeed  we  are  all  oppressed.  For  as 
touching  the  flesh  we  sin  daily  against  all  the  commandments  of 
God.  But  Paul  giveth  us  good  comfort,  when  he  saith,  '•'  God  sent 
his  Son,"  &c. 

So  Christ,  a  divine  and  human  person,  begotten  of  God  without 
beginning,  and  born  of  the  Virgin  at  the  time  appointed,  came 
not  to  make  a  law,  but  to  feel  and  suffer  the  terrors  of  the  law 
with  all  extremity,  and  to  overcome  the  same,  that  so  he  might 
utterly  abolish  the  law.  He  was  not  made  .a  teacher  of  the  law, 
but  an  obedient  disciple  to  the  law,  that,  by  this  his  obedience, 
he  might  redeem  them  which  were  under  the  law.  This  is  against 
the  doctrine  of  the  Papists,  who  have  made  Christ  the  lawgiver, 
yea,  much  more  severe  and  rigorous  than  Moses.  Paul  teacheth 
here  clean  contrary,  to  wit,  that  God  humbled  his  Son  under  the 
law,  that  is  to  say,  constrained  him  to  bear  the  judgment  and 


366  COMMENTARY   ON    GALATIANS. 

curse  of  the  law,  sin,  death,  &.c.  For  Moses,  the  minister  of  the  law, 
sin,  wrath,  and  death,  apprehended,  bound,  condemned,  and  killed 
Christ ;  and  all  this  he  suttered.  Therefore  Christ  standeth  as  a 
mere  patient,  and  not  as  an  agent,  in  respect  of  the  law.  He  is  not 
then  a  lawgiver  or  a  judge  after  the  law  ;  but  in  that  he  made  liim- 
self  subject  to  the  law,  bearing  the  condemnation  of  the  law,  he  de- 
livered us  from  the  curse  thereof. 

Now,  whereas  Christ  in  the  Gospel  giveth  commandments,  and 
teacheth  the  law,  or  rather  expoundeth  it,  this  pertaineth  not  to 
the  doctrine  of  justification,  but  of  good  works.  Moreover,  it  is 
not  the  proper  office  of  Christ  (for  the  which  he  came  principally 
into  the  world)  to  teach  the  law,  but  an  accidental  or  by  office  ; 
like  as  it  was  to  heal  the  weak,  to  raise  up  the  dead,  &c.  These 
are  indeed  excellent  and  divine  works  ;  but  yet  not  the  very  proper 
and  principal  works  of  Christ.  For  the  Prophets  also  taught  the 
law,  and  wrought  miracles.  But  Christ  is  God  and  man,  who 
fighting  against  the  law,  suffered  the  utmost  cruelty  and  tyranny 
thereof.  And  in  that  he  suffered  the  tyranny  of  the  law,  he  van- 
quished it  in  himself ;  and  afterward  being  raised  up  again  from 
death,  he  condemned  and  utterly  abolished  the  law  which  was  our 
deadly  enemy,  so  that  it  cannot  condemn  and  kill  the  faithful  any 
more.  Wherefore  the  true  and  proper  office  of  Christ  is  to  wrestle 
with  the  law,  with  the  sin  and  the  death  of  the  whole  world,  and  so 
to  wrestle,  that  he  must  suffer  and  abide  all  these  things  ;  and  by 
suffering  them  in  himself,  conquer  and  abolish  them,  and  by  this 
means  dehver  the  faithful  from  the  law  and  from  all  evils.  There- 
fore to  teach  the  law,  and  to  work  miracles,  are  particular  benefits  of 
Christ,  for  which  he  came  not  principally  into  the  world.  For  the 
Prophets,  and  especially  the  Apostles,  did  greater  miracles  than 
Christ  did.  (John  xiv.) 

Seeing  then  that  Christ  hath  overcome  the  law  in  his  own 
person,  it  foUoweth  necessarily  that  he  is  naturally  God.  For  there 
is  none,  whether  he  be  man  or  angel,  which  is  above  the  law,  but 
only  God.  But  Christ  is  above  the  law,  for  he  hath  vanquished 
it ;  therefore  he  is  the  Son  of  God,  and  naturally  God.  If  thou 
lay  hold  upon  Christ  in  such  sort  as  Paul  here  painteth  him  out, 
thou  canst  not  err  nor  be  confounded.  Moreover,  thou  shalt 
easily  judge  of  all  kinds  of  life,  of  the  religions  and  ceremonies  of 
the  whole  world.  But  if  this  true  picture  of  Christ  be  defaced,  or 
in  anywise  darkened,  then  followeth  a  confusion  of  all  things. 
For  the  natural  man  cannot  judge  of  the  law  of  God.  Here 
faileth  the  cunning  of  the  philosophers,  of  the  canonists,  and  of 


COMMENTARY    ON    GALATIANS.  367 

all  men.  For  the  law  hath  power  and  dominion  over  man. 
Therefore  the  law  judgeth  man,  and  not  man  the  law.  Only  the 
Christian  hath  a  true  and  a  certain  judgment  of  the  law.  And 
how  ?  that  it  doth  not  justify.  Wherefore  then  is  the  law  made, 
if  it  do  not  justify  ?  Righteousness  before  God,  which  is  received 
by  faith  alone,  is  not  the  final  cause  why  the  righteous  do  obey  the 
law,  but  the  peace  of  the  world,  thankfulness  towards  God,  and 
good  example  i^life,  whereby  others  be  provoked  to  believe  the 
Gospel.  The  Pope  hath  so  confounded  and  mingled  the  ceremonial 
law,  the  moral  law,  and  faith  together,  that  he  hath  at  length  pre- 
ferred the  ceremonial  law  before  the  moral  law,  and  the  moral  law 
before  faith. 

Verse  5.     Tliat  we  might  receive  the  adoption  of  the  sons. 

Paul  setteth  forth  and  amplifieth  very  largely  this  place  of  Gen.  xxii., 
"  In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed."  A 
little  before  he  called  this  blessing  of  the  seed  of  Abraham,  righ- 
teousness, life,  the  promise  of  the  Spirit,  deliverance  from  the  law, 
the  testament,  &c.  Here  he  calleth  it  the  adoption  and  inheritance 
of  everlasting  life.  All  these  this  word  blessing  doth  comprehend. 
For  when  the  curse,  which  is  sin,  death,  &c.  is  abolished,  then,  in 
the  stead  thereof,  succeedeth  this  blessing,  that  is,  righteousness,  life, 
and  all  good  things. 

But  by  what  merit  have  we  received  this  blessing,  that  is  to  say, 
this  adoption  and  inheritance  of  everlasting  life  ?  By  none  at  all. 
For  what  can  men  deserve  that  are  shut  under  sin,  subject  to  the 
curse  of  the  law,  and  worthy  of  everlasting  death  ?  We  have  then 
received  this  blessing  freely,  and  being  utterly  unworthy  thereof,  but 
yet  not  without  merit.  What  merit  is  that  ?  Not  ours ;  but  the 
merit  of  Jesus  Christ,  the  Son  of  God,  who  being  made  under  the 
law,  not  for  himself  but  for  us  (as  Paul  said  afore,  that  "  he  was 
made  a  curse  for  us;")  redeemed  us  which  were  under  the  law. 
Wherefore  we  have  received  this  adoption  by  the  only  redemption  of 
Jesus  Christ  the  Son  of  God,  which  is  our  rich  and  everlasting 
merit,  whether  it  be  of  congruence  or  worthiness,  going  before  grace, 
or  coming  after.  And  with  this  free  adoption  we  have  also  received 
the  Holy  Ghost,  which  God  hath  sent  into  our  hearts,  crying,  Abba, 
Father,  as  followeth  : — 

Verse  6.     And  because  you  are  sons,   God  hath  sent  forth  the 
Spirit  of  his  iSon  into  your  hearts. 

The  Holy  Ghost  is  sent  two  manner  of  ways.    In  the  primitive 


COMMENTARY   ON   GALATIANS. 

church  he  is  sent  in  a  manifest  and  visible  appearance.  So  he 
came  upon  Christ  at  Jordan  in  the  hkeness  of  a  dove  (Matt.  iii.  16 ;) 
and  in  the  hkeness  of  fire  upon  the  Apostles  and  other  believers. 
(Acts  ii.  3.)  And  this  was  the  first  sending  of  the  Holy  Ghost ; 
which  was  necessary  in  the  primitive  church  ;  for  it  was  expe- 
dient that  it  should  be  estabhshed  by  many  miracles,  because  of 
the  unbelievers,  as  Paul  witnesseth — "  Strange  tongues,"  saith  he, 
"  be  for  a  sign  and  a  token,  not  to  them  that  bejigve,  but  to  them 
that  believe  not."  (1  Cor.  xiv.  22.)  But  after  that  the  church  was 
gathered  together  and  confirmed  with  those  miracles,  it  was  not 
necessary  that  this  visible  sending  of  the  Holy  Ghost  should  continue 
any  longer. 

Secondly,  the  Holy  Ghost  is  sent  by  the  word  into  the  hearts 
of  the  believers,  as  here  it  is  said,  "  God  sent  the  Spirit  of  his 
Son,"  <fcc.  This  sending  is  without  any  visible  appearance ;  to 
wit,  when,  by  the  hearing  of  the  external  word,  we  receive  an 
inward  fervency  and  light,  whereby  we  are  changed  and  become 
new  creatures ;  whereby  also  we  receive  a  new  judgment,  a  new 
feeling,  and  a  new  moving.  This  change  and  this  new  judgment 
is  no  work  of  reason,  or  the  power  of  man,  but  is  the  gift  and 
operation  of  the  Holy  Ghost,  which  cometh  with  the  word 
preached,  which  purifieth  our  hearts  by  faith,  and  bringeth  forth 
in  us  spiritual  motions.  Therefore  there  is  a  great  difference 
betwixt  us  and  those  which  with  force  and  subtilty  persecute  the 
doctrine  of  the  Gospel.  For  we  by  the  grace  of  God  can  cer- 
tainly judge  by  the  word,  of  the  will  of  God  towards  us  ;  also  of 
all  laws  and  doctrines,  of  our  own  life,  and  of  the  life  of  others. 
Contrariwise,  the  Papists  and  sectaries  cannot  certainly  judge  of  any 
thing.  For  they  corrupt,  they  persecute,  and  blaspheme  the  word. 
Now  without  the  word  a  man  can  give  no  certain  judgment  of  any 
thing. 

And  although  it  appear  not  before  the  world,  that  we  be  renewed 
in  spirit,  and  have  the  Holy  Ghost,  yet  notwithstanding  our  judg- 
ment, our  speech,  and  our  confession  do  declare  sufficiently,  that 
the  Holy  Ghost  with  his  gifts  is  in  us.  For  before  we  could  judge 
rightly  of  nothing.  We  spake  not  as  now  we  do.  We  confessed 
not  that  all  our  works  were  sin  and  damnable ;  that  Christ  was 
our  only  merit  both  before  grace  and  after,  as  now  we  do  in  the 
true  knowledge  and  light  of  the  Gospel.  Wherefore  let  this 
trouble  us  nothing  at  all  that  the  world,  whose  works  we  testify 
to  be  evil,  judgeth  us  to  be  most  pernicious  heretics  and  seditious 


COMMENTARY   ON   GALATIANS.  369 

|)ersonSj  destroyers  of  religion,  and  troublers  of  the  common  peace, 
possessed  of  the  devil,  speaking  in  and  governing  all  our  actions. 
Against  this  perverse  and  wicked  judgment  of  the  world,  let  this  tes- 
timony of  our  conscience  be  sufficient,  whereby  we  assuredly  know, 
that  it  is  the  gift  of  God,  that  we  do  not  only  believe  in  Jesus  Christ, 
but  that  we  also  preach  and  confess  him  before  the  world.  As  we 
believe  with  our  heart,  so  do  we  speak  with  our  mouth,  according  to 
that  saying  of  the  Psalmist,  "I  believed,  and  therefore  I  have 
spoken."  (Psal.  cxvi.  10.) 

Moreover,  we  exercise  ourselves  in  the  fear  of  God,  and  avoid 
sin  as  much  as  we  may.  If  we  sin,  we  sin  not  of  purpose,  but  of 
ignorance,  and  we  are  sorry  for  it.  We  may  slip,  for  the  devil 
lieth  in  wait  for  us  both  day  and  night.  Also  the  remnants  of 
sin  cleave  yet  fast  in  our  flesh :  therefore  as  touching  the  flesh  we 
are  sinners,  yea,  after  that  we  have  received  the  Holy  Ghost,  And 
there  is  no  great  difference  betwixt  a  Christian  and  a  civil  honest 
man.  For  the  works  of  a  Christian  in  outward  show  are  but  base 
and  simple.  He  doth  his  duty  according  to  his  vocation,  he 
guideth  his  family,  he  tilleth  the  ground,  he  giveth  counsel,  he 
aideth  and  succoureth  his  neighbour.  These  works  the  carnal 
man  doth  not  much  esteem,  but  thinketh  them  to  be  common  to 
all  men,  and  such  as  the  heathen  may  also  do.  For  the  world 
understandeth  not  the  things  which  are  of  the  Spirit  of  Cod,  and 
therefore  it  judgeth  perversely  of  the  works  of  the  godly.  But 
the  monstrous  superstition  of  hypocrites  and  their  will-works 
they  have  in  great  admiration.  They  count  them  holy  works, 
and  spare  no  charges  in  maintaining  the  same.  Contrariwise,  the 
works  of  the  faithful,  (which  although  in  outward  appearance  they 
seem  to  be  but  vile  and  nothing  worth,  yet  are  they  good  works 
indeed,  and  accepted  of  God  because  they  are  done  in  faith,  with  a 
cheerful  heart,  and  with  obedience  and  thankfulness  towards  God ;) 
these  works,  I  say,  they  do  not  only  not  acknowledge  to  be  good 
works,  but  also  they  despise  and  condemn  tj^em  as  most  wicked 
and  abominable.  The  world  therefore  believeth  nothing  less  than 
that  we  have  the  Holy  Ghost.  Notwithstanding,  in  the  time  of  trib- 
ulation or  of  the  cross,  and  of  the  confession  of  our  faith  (which  is 
the  proper  and  principal  work  of  those  that  believe,)  when  we 
must  either  forsake  wife,  children,  goods,  and  hfe,  or  else  deny 
Christ,  then  it  appeareth  that  we  make  confession  of  our  faith, 
that  we  confess  Christ  and  his  word,  by  the  power  of  the  Holy- 
Ghost. 

We    ought    not    therefore  to   doubt  whether    the    Holy  Ghost 

47 


370  COMMENTARY   ON   GALATIAN«. 

dwelleth  in  us  or  not ;  but  to  be  assuredly  persuaded  that  vre  "  are 
the  temple  of  the  Holy  Ghost,"  as  Paul  saith,  1  Cor.  iii.  16.  For 
if  any  man  feel  in  himself  a  love  towards  the  word  of  God,  and 
'willingly  heareth,  talketh,  writeth,  and  thinketh  of  Christ,  let  that 
man  know  that  this  is  not  the  work  of  man's  will  or  reason,  but 
the  gift  of  the  Holy  Ghost:  for  it  is  impossible  that  these  things 
should  be  done  without  the  Holy  Ghost.  Contrariwise,  where 
hatred  and  contempt  of  the  word  is,  there  the  devil,  the  god  of 
this  world,  reigneth,  "blinding  men's  hearts,  and  holding  them 
captive,  that  the  light  of  the  glorious  Gospel  of  Christ  should 
not  shine  upon  them."  (1  Cor.  iv.  4.)  Which  thing  we  see  at  this 
day  in  the  most  part  of  the  common  people,  which  have  no  love 
to  the  word,  but  contemn  it  as  though  it  pertained  nothing  at  all 
unto  them.  But  whosoever  do  feel  any  love  or  desire  to  the 
word,  let  them  acknoAvledge  with  thankfulneess,  that  this  affection 
is  poured  into  them  by  the  Holy  Ghost.  For  we  bring  not  this 
affection  and  desire  with  us :  neither  can  we  be  taught  by  any 
laws  how  we  may  obtain  it ;  but  this  change  is  plainly  and  simply 
the  work  of  the  right  hand  of  the  Most  High.  Therefore,  when 
we  willingly  and  gladly  hear  the  word  preached  concerning  Christ 
the  Son  of  God,  who  for  vis  was  made  man  and  became  subject  to 
the  law,  to  deliver  us  from  the  malediction  of  the  laAv,  hell,  death 
and  damnation  :  then  let  us  assure  ourselves  .that  God,  by  and  with 
this  preaching,  sendeth  the  Holy  Ghost  into  our  hearts.  Wherefore 
it  is  very  expedient  for  the  godly  to  know  that  they  have  the  Holy 
Ghost. 

This  I  say,  to  confute  that  pernicious  doctrine  of  the  Papists, 
which  taught  that  no  man  certainly  knows,  although  his  life  be 
never  so  upright  and  blameless,  whether  he  be  in  the  favour  of 
God,  or  no.  And  this  sentence,  commonly  received,  was  a  special 
principal  and  article  of  faith  in  the  whole  Papacy,  whereby  they 
utterly  defaced  the  doctrine  of  faith,  tormented  men's  consciences, 
banished  Christ  quit^  out  of  the  church,  darkened  and  denied  all 
the  benefits  of  the  Holy  Ghost,  abolished  the  whole  worship  of  God, 
set  up  idolatry,  contempt  of  God,  and  blasphemy  against  God  in 
men's  hearts. 

Augustine  saith  very  weU  and  godly,  that  "  every  man  seeth 
most  certainly  his  own  faith,  if  he  have  faith."  This  do  they  deny. 
God  forbid,  say  they,  that  I  should  assure  myself  that  I  am  under 
grace,  that  I  am  holy,  and  that  I  have  the  Holy*  Ghost,  yea, 
although  I  hve  godly,  and  do  all  good  works.  Ye  which  arc 
young,  and  are  not  infected  with  this  pernicious  opinion,  where- 


COMMENTARY    ON    GALATIANS.  371 

upon  the  whole  kingdom  of  the  Pope  is  grounded,  take  heed  and 
fly  from  it,  as  from  a  most  horrible  plague.  We  that  are  old  men 
have  been  trained  up  in  this  error  even  from  our  youth,  and  have 
been  so  nursled  therein,  that  it  hath  taken  deep  root  in  our  hearts. 
Therefore  it  is  to  us  no  less  labour  to  unlearn  and  forget  the 
same,  than  to  learn  and  lay  hold  upon  true  faith.  But  we  must  be 
assured  and  out  of  doubt  that  we  are  under  grace,  that  we  please 
God  for  Christ's  sake,  and  that  we  have  the  Holy  Ghost :  "  For  if 
any  man  have  not  the  Spirit  of  Christ,  the  same  is  none  of  his." 
(Rom.  viii.  9.) 

Wherefore,  whether  thou  be  a  minister  of  God's  word,  or  a 
magistrate  in  the  commonwealth,  thou  must  assuredly  think  that 
thy  office  pleaseth  God  ;  but  this  thou  canst  never  do,  unless  thou 
have  the  Holy  Ghost.  But  thou  wilt  say,  I  doubt  not  but  that 
my  office  pleaseth  God,  because  it  is  God's  ordinance ;  but  I 
doubt  of  mine  own  person  whether  it  please  God  or  no.  Here 
thou  must  resort  to  the  word  of  God,  which  teacheth  and  assureth 
us,  that  not  only  the  office  of  the  person,  but  also  the  person  itself, 
pleaseth  God.  For  the  person  is  baptized,  beheveth  in  Christ,  is 
purged  in  his  blood  from  all  his  sins,  liveth  in  the  communion  and 
fellowship  of  his  church.  Moreover,  he  doth  not  only  love  the 
pure  doctrine  of  the  word,  but  also  he  is  glad  and  greatly  rejoiceth 
when  he  seeth  it  advanced,  and  the  number  of  the  faithful  in- 
creased. Contrariwise,  he  detesteth  the  Pope  and  all  sectaries 
with  their  wicked  doctrine,  according  to  that  saying  of  the  Psalm  : 
"  I  hate  them  that  imagine  evil  things,  but  thy  law  do  I  love." 
(Psal.  cxix.  113.) 

We  ought  therefore  to  be  surely  persuaded,  that  not  only  our 
office,  but  our  person  pleaseth  God ;  yea,  whatsoever  it  saith, 
doth,  or  thinketh  particularly,  the  same  pleaseth  God,  not  for  our 
own  sakes,  but  for  Christ's  sake,  who  was  made  under  the  law  for 
us.  Now  we  are  sure  that  Christ  pleaseth  God,  that  he  is  holy,  (fee. 
Forasmuch  then  as  Christ  pleaseth  God,  and  we  are  in  him,  we 
also  please  God  and  are  holy.  And  although  sin  do  still  remain 
in  our  flesh,  and  we  also  daily  fall  and  offend,  yet  grace  is  more 
abundant  and  stronger  than  sin.  The  mercy  and  truth  of  the  Lord 
reigneth  over  us  for  ever.  Wherefore  sin  cannot  terrify  us  and  make 
us  doubtful  of  the  grace  of  God  which  is  in  us.  For  Christ,  that  ; 
most  mighty  giant,  hath  quite  abolished  the  law,  condemned  sin, 
vanquished  death,  and  all  evils.  So  long  as  he  is  at  the  right  hand 
of  God,  making  intercession  for  us,  we  cannot  doubt  of  the  grace 
and  favour  of  God  towards  us. 


372  COMMENTARY   ON   GALATIANS. 

Moreover,  God  hath  also  sent  the  Spirit  of  his  Son  into  our 
hearts,  as  Paul  here  saith.  But  Christ  is  most  certain  in  his 
Spirit  that  he  pleaseth  God,  &.c. ;  therefore  we  also,  having  the 
same  Spirit  of  Christ,  must  be  assured  that  we  are  under  grace 
for  his  sake,  which  is  most  assured.  This  I  have  said  concerning 
the  inward  testimony,  whereby  a  Christian  man's  heart  ought  to 
be  fully  persuaded  that  he  is  under  grace  and  hath  the  Holy 
Ghost.  Now,  the  outward  signs,  as  before  I  have  said,  are  gladly 
to  hear  of  Christ,  to  preach  and  teach  Christ,  to  render  ihanka 
unto  him,  to  praise  him,  to  confess  him,  yea,  with  the  loss  of  goods 
and  life ;  moreover,  to  do  our  duty,  according  to  our  vocation  as 
we  are  able  ;  to  do  it,  I  say,  in  faith,  joy,  &c.  Not  to  dehght  in, 
nor  to  thrust  ourselves  into  another  man's  vocation,  but  to  attend 
upon  our  own,  to  help  our  needy  brother,  to  comfort  the  heavy- 
hearted,  (fee.  By  these  signs,  as  by  certain  effects  and  consequents, 
"we  are  fully  assured  and  confin-ned  that  we  are  in  God's  favour. 
The  wicked  also  do  imagine  that  they  have  the  same  signs,  but 
they  have  nothing  less.  Hereby  vfe  may  plainly  perceive  that 
the  Pope  wath  his  doctrine  doth  nothing  else  but  trouble  and  torment 
men's  consciences,  and  at  length  drive  them  into  desperation.  For 
he  not  only  teacheth,  but  also  commandeth  men  to  doubt.  There- 
fore, as  the  Psalm  saith,  "  There  is  no  truth  or  certainty  in  his 
mouth."  (Ps.  v.  9.)  And  in  another  place,  "  Under  his  tongue  is 
iniquity  and  mischief."    (Ps.  x.  7.) 

Here  we  may  see  what  great  infirmity  is  yet  in  the  faith  of  the 
godly.  For  if  we  could  be  fully  persuaded  that  we  are  under 
grace,  that  our  sins  are  forgiven,  that  we  have  the  Spirit  of  Christ, 
that  we  are  the  children  of  God  ;  then  doubtless  we  shall  be  joyful 
and  thankful  to  God  for  this  inestimable  gift.  But  because  we 
feel  contrary  motions,  that  is  to  say,  fear,  doubtfulness,  anguish 
and  heaviness  of  heart,  and  such-like,  therefore  we  cannot  assure 
ourselves  hereof:  yea,  our  conscience  judgeth  it  a  great  pre- 
sumption and  pride  to  challenge  this  glory.  Wherefore,  if  we 
will  understand  this  thing  rightly  and  as  we  should  do,  we  must  put 
it  in  practice ;  for  without  experience  and  practice  it  can  never  be 
learned. 

Wherefore  let  every  man  so  practice  with  himself,  that  his 
conscience  may  be  fully  assured  that  he  is  under  grace,  and  that 
his  person  and  his  works  do  please  God.  And  if  he  feel  in  himself 
any  wavering  or  doubting,  let  him  exercise  his  faith  and  wrestle 
against  this  doubting,  and  let  him  labour  to  attain  more  strength 
and  assurance  of  faith,  so  that  he  may  be  able  to  say,  I  know  that 


COMMENTARY   ON   GALATIANS.  373 

I  am  accepted,  and  that  I  have  the  Holy  Ghost ;  not  for  mine  own 
worthiness,  my  work,  my  merit,  but  for  Christ's  sake,  who  of  his 
inestimable  love  towards  us  made  himself  thrall  and  subject  to  the 
law,  and  took  away  the  sins  of  the  world  :  in  him  do  I  beUeve.  If 
I  be  a  sinner  and  err,  he  is  righteous  and  cannot  err.  Moreover,  I 
gladly  hear,  read,  sing,  and  write  of  him,  and  1  desire  nothing  more 
than  that  his  Gospel  may  be  known  to  the  whole  world,  and  that 
many  may  be  converted  unto  him. 

These  things  do  plainly  witness  that  the  Holy  Ghost  is  present 
with  us  and  in  us.  For  such  things  are  not  wrought  in  the  heart 
by  man's  strength,  nor  gotten  by  man's  industry  or  travail,  but 
are  obtained  by  Christ  alone,  who  first  maketh  us  righteous  by 
the  knowledge  of  himself  in  his  holy  Gospel,  and  afterwards  he 
createth  a  new  heart  in  us,  bringeth  forth  good  motions,  and 
giveth  unto  us  that  assurance  whereby  we  are  persuaded  that  we 
please  the  Father  for  his  sake.  Also  he  giveth  us  a  true  judgment 
whereby  we  prove  and  try  those  things  which  before  we  knew  not, 
or  else  altogether  despised.  It  behoveth  us  therefore  to  wrestle 
against  this  doubting,  that  we  may  daily  overcome  it  more  and 
more,  and  attain  to  a  full  persuasion  and  certainty  of  God's  favour 
towards  us  ;  rooting  out  of  our  hearts  this  cursed  opinion,  that  a 
man  ought  to  doubt  of  the  grace  and  favour  of  God ;  which  hath 
infected  the  whole  world. 

Verse  6.     Crying,  Abba,  Father. 

Paul  might  have  said,  "  God  sent  the  Spirit  of  his  Son  into  our 
hearts,"  calling,  Abba,  Father.  He  saith  not  so,  but,  "  crying, 
Abba,  Father,"  that  he  might  show  and  set  forth  the  temptation  of  a 
Christian,  which  yet  is  but  weak  and  weakly  believeth.  In  the 
eighth  tt)  the  Romans,  he  calleth  this  crying  an  unspeakable  groan- 
ing. Likewise  he  saith,  "  The  Spirit  helpeth  our  infirmities  ;  for 
we  know  not  how  to  pray  as  we  ought,  but  the  Spirit  maketh  inter- 
cession for  us,  with  unspeakable  groanings,"  &c. 

And  this  is  a  singular  consolation  when  he  saith,  "that  the 
Spirit  of  Christ  is  sent  into  our  hearts,  crying,  Abba,  Father :" 
and  again,  "  that  he  helpeth  our  infirmities,  making  intercession 
for  us  with  unspeakable  groanings."  He  that  could  assuredly 
believe  this,  should  never  be  overcome  with  any  aflfiiction,  were 
it  never  so  great.  But  there  are  many  things  that  hinder  this 
faith  in  us.  First  our  heart  is  born  in  sin  :  moreover,  this  evil  is 
naturally  grafted  in  us,  that  we  doubt  of  the  good  will  of  God 
towards  usj  and  cannot  assure  ourselves  that  we  please  God,  &c. 


374  COMMENTARY    ON    GALATIANS. 

Besides  all  this,  the  devil,  our  adversary,  rangeth  about  with 
terrible  roarings,  and  saith,  thou  art  a  sinner,  therefore  God  is 
angry  with  thee,  and  will  destroy  thee  for  ever.  Against  these 
horrible  and  intolerable  roarings  we  have  nothing  whereupon  to 
hold  and  stay  ourselves,  but  only  the  word  which  setteth  Christ 
before  us  as  a  conqueror  over  sin  and  death,  and  over  all  evils. 
But  to  cleave  fast  to  the  word  in  this  temptation  and  these 
terrors  of  conscience,  herein  standeth  all  the  difficulty.  For  then 
Christ  appeareth  to  no  sense.  We  see  him  not ;  the  heart  feeleth 
not  his  presence  or  succour  in  temptation :  but  rather  it  seemeth 
that  he  is  angry  with  us,  and  that  he  forsakes  us.  jVIoreover 
wdien  a  man  is  tempted  and  afflicted,  he  feeleth  the  fiery  darts  of 
the  devil,  the  terrors  of  death,  the  anger  and  judgment  of  God. 
All  these  things  cry  out  horribly  against  us,  so  that  we  see 
nothing  else  but  desperation  and  eternal  death.  But  yet  in  the 
midst  of  these  terrors  of  the  law,  thunderings  of  sin,  assaults  of 
death,  and  roarings  of  the  devil,  the  Holy  Ghost,  saith  Paul, 
crieth  in  our  hearts,  "  Abba,  Father  !"  And  this  cry  surmomiteth 
tlie  horrible  cries  of  the  law,  sin,  death,  the  devil,  &c. ;  it  pierceth 
the  clouds  and  the  heavens,  and  ascendeth  up  into  the  ears  of 
God. 

Paul  signifieth  therefore  by  these  words  that  there  is  yet  in- 
firmity in  the  godly :  as  he  doth  also  in  the  sixth  chapter  to  the 
Romans,  when  he  saith,  "  The  Spirit  helpeth  our  infirmities." 
Forasmuch  therefore  as  the  sense  and  feeling  of  the  contrary  is 
strong  in  us ;  that  is  to  say,  forasmuch  as  we  feel  more  the 
displeasure  of  God,  than  his  good  wiU  and  favour  towards  us; 
therefore  the  Holy  Ghost  is  sent  into  our  hearts,  which  doth  not 
only  sigh  and  request  for  us,  but  mightily  crieth,  "  Abba,  Father  !" 
and  prayeth  for  us  according  to  the  will  of  God  wnth  tears  and 
unspeakable  groanings.  And  how  is  this  done  ?  When  we  are  in 
terrors  and  in  the  conflict  of  conscience,  we  take  hold  of  Christ, 
and  believe  that  he  is  our  Saviour ;  but  then  do  the  law  and  sin 
terrify  and  torment  us  most  of  all.  Moreover,  the  devil  assaileth 
us  with  all  his  energies  and  fiery  darts,  and  goeth  about  with  all 
his  power  to  take  away  Christ  and  all  consolations  from  us.  Here 
we  feel  ourselves  almost  gone,  and  at  the  point  of  desperation : 
for  then  are  we  that  bruised  reed  and  smoking  flax  which  Isaiah 
speaketh  of,  chap.  xhii.  3.  Notwithstanding,  in  the  mean  season, 
the  Holy  Ghost  helpeth  our  infirmities,  and  maketh  intercession 
for  us  with  unspeakable  groanings  (Rom.  viii.  28,)  and  certifieth 
our  spirits  that  we  are  the  children  of  God.     Tubs  is   the  mind 


COMMENTARY    ON   GALATIANS.  375 

raised  up  in  terrors ;  it  looketh  unto  his  Saviour  and  high  bishop 
Jesus  Christ ;  it  overcometh  the  infirmity  of  the  flesh  ;  it  conceiveth 
comfort  again,  and  saith,  "  Abba,  Father,"  This  groaning,  which 
then  we  scantily  feel,  Paul  calleth  a  crying  and  unspeakable  groan- 
ing, which  fiUeth  both  heaven  and  earth.  Moreover,  he  calleth  it 
the  crying  and  groaning  of  the  Spirit,  because  the  Holy  Ghost  stir- 
reth  up  the  same  in  our  hearts  when  we  are  weak,  and  oppressed 
with  temptation  and  terror. 

Although  then  the  law,  sin,  and  tlie  devil,  cry  out  against  us 
never  so  much  with  great  and  terrible  roarings,  which  seem  to  fill 
heaven  and  earth,  and  far  to  exceed  this  groaning  of  our  heart,  yet 
can  they  not  hurt  us.  For  the  more  fiercely  they  assail  us,  accuse 
and  torment  us  with  tl^eir  cryings,  so  much  the  more  do  we  groan  ; 
and  in  groaning  lay  hold  upon  Christ,  call  upon  him  with  heart  and 
mouih,  cleave  unto  him,  and  believe  that  he  was  made  under 
the  law,  that  he  might  deliver  us  from  the  curse  of  the  law,  and  de- 
stroy both  sin  and  death.  And  thus,  when  we  have  taken  hold  of 
Christ  by  faith,  we  cry  through  him,  "  Abba,  Father  !"  (Gal.  iv.  6.) 
And  this  our  cry  doth  far  surmount  the  roaring  of  the  law,  sin,  the 
devil,  &c. 

But  so  far  off  is  it  that  we  think  this  groaning,  which  we  make 
in  these  terrors,  and  this  our  weakness,  to  be  a  cry,  that  scarcely 
we  perceive  it  to  be  a  groaning.  For  our  faith,  which  in  temp- 
tation thus  groaneth  unto  Christ,  is  very  weak,  if  we  consider 
our  own  sense  and  feeling,  and  therefore  we  hear  not  this  cry. 
We  have  but  only  the  word,  which  when  we  apprehend  in  this 
conflict,  we  have  a  little  breatiiing,  and  then  we  groan.  Of  this 
groaning  some  little  feeUng  we  have,  but  the  cry  we  hear  not. 
"  But  He,"  saith  Paul,  "  which  searcheth  the  hearts,  knoweth  what 
is  the  meaning  of  the  Spirit,"  (fee.  (Rom.  viii.  27.)  To  this 
Searcher  of  the  hearts,  this  small  and  feeble  groaning  (as  it  seem- 
eth  unto  us)  is  a  loud  and  a  mighty  cry,  and  an  unspeakable  groan- 
ing; in  comparison  whereof  the  great  and  horrible  roarings  of 
the  law,  of  sin,  of  death,  and  of  the  devil,  and  of  heU,  are  noth- 
ing ;  neither  can  they  be  once  heard.  Paul,  therefore,  not  without 
cause,  calleth  this  groaning  of  a  godly  afflicted  heart,  a  cry 
and  a  groaning  of  the  Spirit  which  cannot  be  expressed.  For  it 
filleth  heaven ;  so  that  the  angels  think  they  hear  nothing  else  but 
this  cry. 

But  in  us  there  is  a  clean  contrary  feeling.  For  it  seemeth 
unto  us  that  this  our  small  groaning  doth  not  so  pierce  the  clouds, 
that  there  is  nothing  else  heard  in  heaven  of  God  or  his  angels. 


376  COMMENTARY    ON   GALATIANS. 

Nay,  we  think,  and  especially  during  the  time  of  temptation,  that 
the  devil  horribly  roareth  against  us,  that  the  heavens  thunder  and 
the  earth  trembleth,  that  all  will  fall  upon  us,  that  all  creatures 
threaten  our  destruction,  that  hell  is  open  and  ready  to  swallow 
us  up.  This  feeUng  is  in  our  heart ;  these  horrible  voices,  and 
this  fearful  show,  we  hear  and  we  see.  And  this  it  is  that  Paul 
saith  in  2  Cor.  xii.,  that  "  the  strength  of  Christ  is  made  perfect 
through  weakness."  For  then  is  Christ  almighty  indeed  ;  then 
doth  he  truly  reign  and  triumph  in  us,  when  we  are  so  weak,  that 
)  we  can  scarcely  groan.  But  Paul  saith,  that  this  groaning  is,  in 
the  ears  of  God,  a  most  mighty  cry,  which  filleth  both  heaven  and 
earth. 

Christ  also  in  the  eighteenth  of  Luke,  in  tl^e  parable  of  the  wicked 
Judge,  calleth  this  groaning  of  a  faithful  heart,  a  cry,  yea,  and 
such  a  cry  as  ceaseth  not  day  and  night  to  cry  unto  God,  where 
he  saith,  "  Hear  what  the  unrighteous  judge  saith.  Now  shall  not 
God  avenge  his  elect,  which  cry  day  and  night  unto  him,  yea^ 
though  he  suffer  long  for  them  ?  Yea,  I  tell  you,  he  will  avenge 
them  quickly."  We  at  this  day,  in  so  great  persecution  and  con- 
tradiction of  the  Pope,  of  tyrants  and  sectaries,  which  fight  against 
us  both  on  the  right  hand  and  on  the  left,  can  do  nothing  else 
but  utter  such  groanings.  And  these  were  our  guns  and  artil- 
lery, wherewith  we  have  so  many  years  scattered  the  counsels  and 
enterprises  of  our  adversaries,  wheieby  also  we  have  begun  to  over- 
throw the  kingdom  of  Antichrist.  They  also  shall  provoke  Christ 
to  hasten  the  day  of  his  glorious  coming,  wherein  he  shall  abolish 
all  rule,  authority,  and  power,  and  shall  put  all  his  enemies  under 
his  feet.     So  be  it. 

In  the  fourteenth  of  Exodus,  the  Lord  speaketh  unto  Moses  at 
the  Red  Sea,  saying,  "  Why  cryest  thou  unto  me  ?"  Yet  Moses 
cried  not,  but  trembled  and  almost  despaired,  for  he  was  in  great 
trouble.  It  seemed  that  infideUty  reigned  in  him,  and  not  faith  ;  for 
he  saw  the  people  of  Israel  so  compassed  and  inclosed  with  the 
Egyptian  host  and  with  the  sea,  that  there  was  no  way  whereby 
they  might  escape.  Here  Moses  durst  not  open  his  mouth.  How 
then  did  he  cry  ?  We  must  not  judge  therefore  according  to  the 
feeling  of  our  own  heart,  but  according  to  the  word  of  God,  which 
teacheth  us  that  the  Holy  Ghost  is  given  to  those  that  are  afllicted, 
terrified,  and  ready  to  despair,  to  raise  them  up,  and  to  comfort 
them,  that  they  may  be  not  overcome  in  their  temptations  and 
afl:lictions,  but  may  overcome  them,  and  yet  not  without  great  ter- 
rors and  troubles. 


COMMENTARY    ON   GALATIANS.  377 

The  Papists  dreamed,  "  that  holy  men  had  the  Holy  Ghost  in 
such  sort,  that  they  never  had  nor  felt  any  temptation."  They 
spake  of  the  Holy  Ghost  only  by  speculation  and  naked  knowledge. 
But  Paul  saith,  that  "  the  strength  of  Christ  is  made  perfect 
through  our  weakness."  Also,  that  "  the  Spirit  helpeth  our 
infirmities,  and  maketh  intercession  for  us  with  unspeakable 
groanings."  Therefore  we  have  then  most  need  of  the  help  and 
comfort  of  the  Holy  Ghost ;  yea,  and  then  he  is  most  ready  to 
help  us,  when  we  are  mpst  weak  and  nearest  to  desperation.  If 
any  man  suffer  affliction  with  a  constant  and  joyful  heart,  then 
hath  the  Holy  Ghost  done  his  office  in  him.  And  indeed  he 
exerciseth  his  work  specially  and  properly  in  those  which  have 
suffered  great  terrors  and  afflictions,  "  and  have,"  as  the  Psalm 
saith,  "  approached  nigh  to  the  gates  of  hell."  As  I  said  of  Moses, 
which  saw  present  death  in  the  waters,  and  on  every  side  whither- 
soever he  turned  his  face.  He  was  therefore  in  extreme  anguish 
and  desperation  ;  and,  no  doubt,  he  felt  in  his  heart  a  mighty  cry 
of  the  devil  against  him,  saying,  All  this  people  shall  this  day 
perish,  for  they  can  escape  no  way,  and  of  this  great  calamity 
thou  only  shalt  be  found  to  be  the  author,  because  thou  hast  led 
them  out  of  Egypt.  Besides  all  this,  the  people  cried  out  against 
him,  saying,  "  Were  there  no  graves  in  Egypt  'I  Thou  hast  brought 
us  out  that  we  should  die  here  in  the  wilderness.  Had  it  not  been 
better  for  us  to  have  served  the  Egyptians,  than  here  wretchedly  to 
die  in  the  wilderness  ?"  (Exod.  xiv.  11.)  The  Holy  Ghost  was  not 
here  in  Moses  by  bare  speculation  and  knowledge  only,  but  truly 
and  effectually,  who  made  intercession  for  him  with  unspeakable 
groaning,  so  that  he  sighed  unto  the  Lord,  and  said,  "  O  Lord,  at 
thy  commandment  have  I  led  forth  this  people,  help  us  there- 
fore." This  groanmg  and  sighing  unto  God  the  Scripture  calleth 
a  crying. 

This  matter  I  have  the  more  largely  prosecuted,  that  I  might 
plainly  show  what  the  office  of  the  Holy  Ghost  is,  and  when  he 
specially  exerciseth  the  same.  In  temptation,  therefore,  we  must 
put  no  wise  judge  thereof  according  to  our  own  sense  and  feeling, 
or  by  the  crying  of  the  law,  sin,  and  the  devil,  &c.  If  we  here 
follow  our  own  sense,  and  believe  those  cryings,  we  shall  think 
ourselves  to  be  destitute  of  all  help  and  succour  of  the  Holy 
Ghost,  and  utterly  cast  away  from  the  presence  of  God.  Nay, 
rather  let  us  remember  what  Paul  saith,  "  The  Spirit  helpeth  our  I 
infirmities,"  &c.  Also  it  crieth,  "  Abba,  Father ;"  that  is  to  say, 
it  uttereth  a  certain  feeble  sighing  and  groaning  of  the  heart,  as 

48 


378  COMMENTARY   ON    GALATIANS. 

it  seemeth  unto  us,  which  notwithstanding  before  God  is  a  loud  cry 
and  an  unspeakable  groaning.  Wherefore  in  the  midst  of  thy  temp- 
tation and  infirmity,  cleave  only  unto  Christ,  and  groan  unto  him  ; 
he  giveth  the  Holy  Ghost  which  crieth,  "  Abba,  Father."  And  this 
feeble  groaning  is  a  mighty  cry  in  the  ears  of  God,  and  so  filleth 
heaven  and  earth,  that  God  heareth  nothing  else  ;  and  moreover,  it 
stoppeth  the  cries  of  all  other  things  whatsoever. 

Thou  must  mark  also  that  Paul  saith,  that  the  Spirit  maketh 
intercession  for  us  in  our  temptation  ;  not  with  many  words  or 
long  prayer,  but  only  with  a  groaning,  which  notwithstanding 
cannot  be  expressed.  And  that  he  crieth  not  aloud  with  tears, 
saying,  "  Have  mercy  on  me,  O  God,"  &c.  (Psal.  U.  1,)  but  only 
uttereth  a  little  sound  and  a  feeble  groaning,  as  "  Ah,  Father." 
This  is  but  a  little  word,  and  yet  notwithstanding  it  compre- 
prehendeth  all  things.  The  mouth  speaketh  not,  but  the  affection 
of  the  heart  speaketh  after  this  manner :  Although  I  be  oppressed 
with  anguish  and  terror  on  every  side,  and  seem  to  be  forsaken  and 
Utterly  cast  away  from  thy  presence,  yet  am  I  tliy  child,  and  thou 
art  my  Fatlier  for  Christ's  sake.  I  am  beloved,  because  of  the  Be- 
loved. Wherefore,  this  little  word  Father,  conceived  eflectually  in 
the  heart,  passeth  all  the  eloquence  of  Demosthenes,  Cicero,  and  of 
the  most  eloquent  rhetoricians  that  ever  were  in  the  world.  This 
matter  is  not  expressed  with  words,  but  with  groanings,  which  groan- 
ings  cannot  be  uttered  with  any  end  or  eloquence,  for  no  tongue  can 
express  them. 

I  have  used  many  words  to  declare  that  a  Christian  must  assure 
himself  that  he  is  in  the  favour  of  God,  and  that  he  hath  the  crying 
of  the  Holy  Ghost  in  his  heart.  This  have  I  done,  that  we  may 
learn  to  reject  and  utterly  to  abandon  that  devilish  opinion  of  the 
whole  kingdom  of  the  Pope,  which  taught  that  a  man  ought  to 
be  uncertain  and  to  stand  in  doubt  of  the  grace  and  favour  of 
God  towards  him.  If  this  opinion  be  received,  then  Christ 
profiteth  nothing.  For  he  that  doubteth  of  God's  favour  towards 
him,  must  needs  doubt  also  of  the  promises  of  God,  and  so 
consequently  of  the  will  of  God,  and  of  the  benefits  of  Christ, 
namely,  that  he  was  born,  suffered,  died,  and  rose  again  for  us, 
&c.  But  there  can  be  no  greater  blasphemy  against  God,  than  to 
deny  his  promises,  to  deny  God  himself,  to  deny  Christ,  <fec. 
Wherefore  it  was  not  only  an  extreme  madness,  but  an  horrible 
impiety,  that  the  monks  did  so  earnestly  entice  the  youth,  both 
men  and  women,  to  their  monasteries,  and  to  their  holy  orders,  aa 
they  called  them,  as  to  a  most  certain  state  of  salvation ;  and  yet, 


COMMENTARY    ON    GALATIANS.  379 

when  they  had  thus  done,  they  bade  them  doubt  of  the  grace  and 
favour  of  God  towards  them. 

Moreover  the  Pope  called  all  the  world  to  the  obedience  of  the 
holy  church  of  Rome,  as  to  on  holy  state,  in  the  which  they  might 
undoubtedly  attain  salvation  ;  and  yet  after  he  had  brought  them 
under  the  obedience  of  the  laws,  he  commanded  them  to  doubt  of 
their  salvation.  So  the  kingdom  of  Antichrist  braggeth  and  vaunteth 
at  the  first  of  the  holiness  of  his  orders,  his  rules,  and  his  laws,  and 
assuredly  promiseth  everlasting  life  to  such  as  observe  and  keep 
them.  But  afterwards,  when  these  miserable  men  have  long  afflicted 
their  bodies  with  watching,  and  such-Hke  exercises,  according  to  the 
traditions  and  ordinances  of  men,  this  is  all  that  they  gain  thereby, 
that  they  are  uncertain  whether  this  obedience  please  God,  or  no. 
Thus  Satan  most  horribly  dallied  in  the  death  and  destruction  of 
souls  through  the  Pope,  and  therefore  is  the  Papacy  a  slaughter- 
house of  consciences,  and  the  very  kingdom  of  the  devil. 

Now,  to  establish  and  confirm  this  pernicious  and  cursed  error, 
they  alleged  the  saying  of  Solomon  :  "  The  just  and  the  wise  men 
are  in  the  hands  of  God,  and  yet  no  man  knoweth  whether  he  be 
worthy  of  love  or  hatred."  (Eccles.  ix.  1.)  Some  understand  this 
of  that  which  is  to  come  ;  and  some  again  of  that  which  is  present : 
but  neither  of  them  understand  Solomon,  who  in  that  place  meaneth 
nothing  less  than  that  which  they  dream.  Moreover,  the  whole 
Scripture  teacheth  us,  especially  and  above  all  things,  that  we 
should  not  doubt,  but  assure  ourselves  and  undoubtedly  believe 
that  God  is  merciful,  loving,  and  patient ;  that  he  is  neither  a 
dissembler  nor  deceiver ;  but  that  he  is  faithful  and  true,  and 
keepeth  his  promise  ;  yea,  arid  hath  performed,  in  delivering  his 
only-begotten  Son  to  death  for  our  sins,  that  every  one  that 
belie veth  in  him  might  not  perish,  but  have  everlasting  life.  Here 
we  cannot  doubt  but  that  God  is  pleased  with  us,  that  he  loveth 
us  indeed,  that  the  hatred  and  wrath  of  God  is  taken  away,  seeing 
he  suffered  his  Son  to  die  for  us  wretched  sinners.  Although  this 
matter  be  set  out  and  often  repeated  throughout  the  whole  Gospel, 
yet  it  profiteth  nothing  at  all.  This  one  saying  of  Solomon 
perversely  understood,  did  more  prevail,  especially  among  the 
votaries  and  hypocrites  of  the  straiter  religion,  than  all  the  promises 
and  consolations  of  the  whole  Scripture,  yea,  than  Christ  himself. 
They  abused  the  Scripture,  therefore,  to  their  own  destruction,  and 
were  most  justly  punished  for  despising  the  Scriptures,  and  rejecting 
the  Gospel. 

It  is  expedient  for  us  to  know  these  things ;  first,  because  the 


380  COMMENTARY   ON    GALATIAN3. 

Papists  vaunt  of  their  holiness,  as  if  they  had  never  committed 
any  evil.  Therefore  they  must  be  convinced  by  their  own  abomi- 
nations, wherewith  they  have  filled  the  whole  world,  as  their  own 
books  do  witness,  whereof  there  is  yet  an  infinite  number. 
Secondly,  that  we  may  be  fuU}^  certified  that  we  have  the  pure 
doctrine  of  the  Gospel,  of  which  certainly  the  Pope  cannot  glory, 
in  whose  kingdom,  though  all  things  else  were  sound  and  uncor- 
rupt,  yet  this  monstrous  doctrine  of  God's  grace  and  favour  passeth 
all  other  monsters  :  and  although  it  be  manifest  that  the  enemies  of 
Christ's  Gospel  teach  uncertain  things,  because  they  command  that 
men's  consciences  should  remain  in  doubt,  yet  notwithstanding 
they  condemn  and  kill  us  as  heretics,  because  we  dissent  from  them, 
and  teaching  those  things  which  are  certain.  And  this  they  do 
with  such  devilish  rage  and  cruelty,  as  if  they  were  most  assured  of 
their  doctrine. 

Let  us  therefore  give  thanks  unto  God  that  we  are  dehvered  from 
this  monstrous  doctrine  of  doubting,  and  can  now  assure  ourselves 
that  the  Holy  Ghost  crieth  and  bringeth  forth  in  our  hearts 
unspeakable  groanings.  And  this  is  our  anchor-hold  and  our  foun- 
dation. The  Gospel  commandeth  us  to  behold,  not  our  own 
good  works,  our  own  perfections,  but  God  the  promiser  and  Christ 
the  mediator.  Contrariwise,  the  Pope  commandeth  us  to  look, 
not  unto  God  the  promiser,  nor  unto  Christ  our  high  bishop,  but 
unto  our  works  and  merits.  Here,  on  the  one  side,  doubting  and 
desperation  must  needs  follow,  but  on  the  other  side,  assurance  of 
God's  favour  and  joy  of  the  Spirit :  for  we  cleave  unto  God,  Avho 
cannot  lie.  For  he  saith.  Behold  I  deUver  my  Son  to  death,  that 
through  his  blood  he  may  redeem  thee  from  thy  sins  and  from 
eternal  death.  In  this  case  I  cannot  doubt,  unless  I  will  utterly 
deny  God.  And  this  is  the  reason  that  our  doctrine  is  most  sure 
and  certain,  because  it  carrietli  us  out  of  ourselves,  that  we  should 
not  lean  to  our  own  strength,  our  own  conscience,  our  own  feeling, 
our  own  person,  and  our  own  works,  but  to  that  which  is  without 
us,  that  is  to  say,  the  promise  and  truth  of  God,  which  cannot 
deceive  us.  This  the  Pope  knoweth  not,  and  therefore  he  wickedly 
imagineth  that  no  man  knoweth,  be  he  never  so  just  and  so  wise, 
whether  he  be  worthy  of  love  or  of  hatred.  But  if  he  be  just  and 
wise  he  knoweth  assuredly  that  he  is  beloved  of  God,  or  else  he  is 
neither  just  nor  wise. 

Moreover,  this  sentence  of  Solomon  speaketh  nothing  at  all  of 
the  hatred  or  favour  of  God  towards  men,  but  it  is  a  moral  sentence 
reproving  the  ingratitude  of  men.     For  such  is  tlie  perverseness 


COMMENTARY   ON   GALATIANS.  381 

and  ingratitude  of  the  world,  that  the  better  a  man  deserveth, 
the  less  thanks  he  shall  have;  and  oftentimes  he  that  should  be 
his  most  friend,  shall  be  his  most  enemy.  Contrariwise,  such  as 
least  deserve,  shall  be  most  esteemed.  So  David,  a  holy  man  and 
a  good  king,  was  cast  out  of  his  kingdom.  The  Prophets,  Christ, 
and  his  Apostles,  were  slain.  To  conclude,  the  histories  of  all 
nations  witness,  that  many  men,  well  deserving  of  their  country, 
were  cast  into  banishment  by  their  own  citizens,  and  there  lived 
in  great  misery,  and  some  also  shamefully  perished  in  prison. 
Wherefore  Solomon  in  this  place  speaketh  not  of  the  conscience 
having  to  do  with  God,  nor  of  the  favour  or  judgment,  the  love  or 
hatred  of  God  ;  but  of  the  judgments  and  affections  of  men  among 
themselves.  As  though  he  would  say.  There  are  many  just  and 
wise  men,  by  whom  God  worketh  much  good,  and  giveth  peace  and 
quietness  unto  men.  But  so  far  off  are  they  from  acknowledging 
the  same,  that  oftentimes  they  requite  them  again  most  unkindly 
and  uncourteously  for  their  well-doings  and  deservings.  Therefore 
although  a  man  do  all  things  well,  and  never  so  well,  yet  he  know- 
eth  not  whether  by  this  his  diligence  and  faithfulness  he  deserves 
the  hatred  or  favour  of  men. 

So  we  at  this  day,  when  we  thought  we  should  have  found 
favour  among  our  own  countrymen,  for  we  preach  unto  them  the 
Gospel  of  peace,  hfe,  and  eternal  salvation,  instead  of  favour,  we 
have  found  bitter  and  cruel  hatred.  Indeed,  at^the  first,  many  were 
greatly  delighted  with  our  doctrine,  and  received  it  gladly.  We 
thought  they  would  have  been  our  friends  and  brethren,  and  that 
with  one  consent,  together  with  us,  they  would  have  planted  and 
preached  this  doctrine  to  others.  But  now  we  find  that  they  are 
false  brethren  and  our  deadly  enemies,  which  sow  and  spread 
abroad  false  doctrine:  and  that  which  we  teach  well  and  godly, 
they  wickedly  pervert  and  overthrow,  stirring  up  offences  in  the 
churches.  Whosoever  therefore  doth  his  duty  godly  and  faith- 
fully, in  what  kind  of  hfe  soever  he  be,  and  for  his  well  doing 
receiveth  nothing  again  but  the  unkindness  and  hatred  of  men,  let 
him  not  vex  and  torment  himself  therefore,  but  let  him  say  with 
Christ,  "They  hated  me  without  a  cause."  Again,  "For  that 
they  should  have  loved  me,  they  slandered  me;  but  I  did  pray." 
(Ps.  cix.  3.  4.) 

The  Pope  therefore  with  this  devilish  doctrine,  whereby  he 
commanded  men  to  doubt  of  the  favour  of  God  towards  them, 
took  away  God  and  all  his  promises,  out  of  the  church,  buried  all 
the  benefits  of  Christ,  and  abolished  the  whole  Gospel.     These 


382  COMMENTARY    ON   GALATIANS. 

inconveniences  do  necessarily  follow :  for  men  do  not  lean  to  the 
promises  of  God,  but  to  their  own  works  and  merits.  Therefore  they 
cannot  be  assured  of  the  good  will  of  God  towards  them,  but  must 
needs  doubt  thereof,  and  so  at  length  despair.  No  man  can  under- 
stand what  God's  will  is,  and  what  pleaseth  him,  but  in  his  good 
word.  This  word  assureth  us  that  God  hath  cast  away  all  the 
anger  and  displeasure  which  he  had  conceived  against  us,  when  he 
gave  his  only-begotten  Son  for  our  sins,  &.c.  Wherefore  let  us 
utterly  abandon  this  devilish  doubting,  wherewith  the  whole  Papacy 
was  poisoned,  and  let  us  be  fully  assured  that  God  is  merciful  unto 
us,  that  we  please  him,  that  he  hath  a  care  over  us,  that  we  have 
the  Holy  Ghost,  which  maketh  intercession  for  us  with  such  crying 
and  groaning  as  cannot  be  expressed. 

Now  this  is  the  true  crying  and  groaning  indeed,  when  a  man 
in  temptation  calleth  upon  God,  not  as  a  tyrant,  not  as  an  angry 
judge,  not  as  a  tormentor,  but  as  a  father,  although  this  groaning 
be  so  soft  and  so  secret,  that  it  can  scarcely  be  perceived.  For 
in  serious  temptations,  and  in  the  time  of  trial,  where  the  con- 
science wrestleth  with  the  judgment  of  God,  it  is  wont  to  call 
God,  not  a  Father,  but  an  unjust,  an  angry,  a  cruel  tyrant  and 
judge.  And  this  crying,  which  Satan  stirreth  up  in  the  heart, 
far  passeth  the  cry  of  the  Spirit,  and  is  strongly  felt.  For  then 
it  seemeth  that  God  hath  forsaken  us,  and  will  throw  us  down  into 
hell.  So  the  fait^ul  complain  oftentimes,  in  the  Psalms :  "  I 
am  cast  down  from  the  presence  of  God. "  (Ps.  xxxi.  22.)  Also, 
"  I  am  become  as  a  broken  vessel, "  &c.  This  is  not  the  groaning 
that  crieth,  Abba,  Father ;  but  the  roaring  of  God's  wrath,  which 
crieth  strongly,  O  cruel  judge,  .0  cruel  tormentor,  &:c.  Here  it 
is  now  time  that  thou  turn  away  thme  eyes  from  the  law,  from 
works,  and  fiom  the  sense  and  feeling  of  thine  own  conscience,  and 
lay  hold  by  faith  of  the  promise :  that  is  to  say,  of  the  word  of  grace 
and  hfe,  which  raiseth  up  the  conscience  again,  so  that  now  it  be- 
ginneth  to  gi'oan  and  say.  Although  the  law  accuse  me,  sin  and 
death  terrify  me  never  so  much,  yet,  O  my  God,  thou  promises! 
grace,  righteousness,  and  everlasting  life  through  Jesus  Christ. 
And  so  the  promise  bringeth  a  sighing  and  a  groaning,  which 
crieth,  Abba,  Father. 

Verse  7.     Wherefore  thou  art  no  more  a  servant^  but  a  son. 
This  is  the  shutting  up  and  the  conclusion  of  that  which  he  said 
before.      As  if  he  should  say.   This  being  true,   that  we  have 
received  the  spirit  by  the  Gospel,  whereby  we  cry,  Abba,  Father, 


COMMENTARY   ON    GALATIANS. 


383 


then  is  this  decree  pronounced  in  heaven,  That  there  is  no 
bondage  any  more,  but  mere  hberty  and  adoption.  And  who 
bringeth  this  hberty  ?  Verily,  this  groaning.  By  what  means  ? 
The  Father  offereth  unto  me  by  his  promise,  his  grace  and  his 
fatherly  favour.  This  remaineth  then,  that  I  should  receive  this 
grace.  And  this  is  done  when  I  again  with  this  groaning  do  cry, 
and  with  a  childly  heart  do  assent  unto  this  name  of  Father, 
Here  then  the  Father  and  the  Son  meet,  and  the  marriage  is 
made  up  without  all  pomp  and  solemnity ;  that  is  to  say,  nothing 
at  all  Cometh  between,  no  law  nor  work  is  here  required.  For 
what  should  a  man  do  in  these  terrors  and  horrible  darkness  of 
temptations  ?  Here  is  nothing  else  but  the  Father  promising,  and 
calling  me  son,  by  Christ,  w^ho  was  made  under  the  law,  <fcc. ;  and 
I  receiving  and  answering  by  this  groaning,  saying.  Father  !  Here 
then  is  no  exacting  ;  nothing  is  required,  but  only  that  childly 
groaning  that  apprehendeth  a  sure  hope  and  trust  in  tribulation  ; 
and  saith.  Thou  promisest,  and  callest  me  thy  child  for  Christ's 
sake  ;  and  I  again  receive  thy  promise,  and  call  thee  Father. 
This  is  indeed  to  be  made  children  simply  and  without  any 
works.  But  these  things  without  experience  and  practice  cannot  be 
understood. 

Paul  in  this  place  taketh  this  word  servant  otherwise  than  he 
did  before  in  the  third  chapter,  where  he  saith,  "  There  is 
neither  bond  nor  free,  &c.  Here  he  calleth  him  a  servant  of 
the  law  which  is  subject  to  the  law,  as  he  did  a  little  before : 
"  We  were  in  bondage  under  the  rudiments  of  the  world." 
Wherefore,  to  be  a  servant  according  to  Paul  in  this  place,  is  to 
be  guilty  and  captive  under  the  law,  under  the  wrath  of  God  and 
death,  to  behold  God,  not  as  a  merciful  Father,  but  as  a  tormentor, 
an  enemy,  and  a  tyrant.  This  is  indeed  to  be  kept  in  bondage  and 
Babylonical  captivity,  and  to  be  cruelly  tormented  therein.  For 
the  law  delivereth  not  from  sin  and  death,  but  revealeth  and  m- 
creaseth  sin,  and  engendereth  wrath.  This  bondage  (saith  Paul, 
Rom.  iii.  20  ;  Rom,  iv.  15)  continueth  no  longer :  it  oppresseth  us 
not,  nor  maketh  us  heavy  any  more,  (fee.  <fcc.  Paul  saith,  "  Tliou 
shalt  be  no  more  a  servant."  But  the  sentence  is  more  general,  if 
we  say.  There  shall  be  no  bondage  in  Christ  any  more,  but  mere 
freedom  and  adoption.  For,  when  faith  cometh,  that  bondage 
ceaseth,  as  he  said  before  in  the  third  chapter. 

Now,  if  we  by  the  Spirit  of  Christ  crying  in  our  heart,  Abba, 
Father,  be  no  more  servants,  but  children,  then  it  foUoweth  that 


384  COMMENTARY   ON   GALATIANS. 

we  are  not  only  delivered  from  the  Pope  and  all  the  abominations 
of  men's  traditions,  but  also  from  all  the  jurisdiction  and  power 
of  the  law  of  God.  Wherefore  we  ought  in  no  wise  to  sufler  the 
law  to  reign  in  our  conscience,  and  much  less  the  Pope  with  his 
vain  threatenings  and  terrors.  Indeed  he  roareth  mightily  as  a 
lion  (Apoc.  X.,)  and  threateneth  to  all  those  that  obey  not  his 
laws,  the  wrath  and  indignation  of  Almighty  God  and  of  his 
blessed  Apostles,  (fcc.  But  here  Paul  armeth  and  comforteth  us 
against  these  roarings,  when  he  saith,  "  Thou  art  no  more  a 
servant,  but  a  son."  Take  hold  of  this  consolation  by  faith,  and 
say,  O  law,  thy  tyranny  can  have  no  place  in  the  throne  where 
Christ  my  Lord  sitteth ;  there  I  cannot  hear  thee :  much  less  do 
I  hear  thee,  O  Antichrist ;  for  I  am  free  and  a  son,  who  must  not 
be  subject  to  any  bondage  or  servile  law.  Let  not  Moses  therefore 
with  his  laws,  much  less  the  Pope,  ascend  up  into  the  bride- 
chamber  there  to  he ;  that  is  to  say,  to  reign  in  the  conscience, 
which  Christ  hath  delivered  from  the  law,  to  the  end  that  it  should 
not  be  subject  to  any  bondage.  Let  the  servants  abide  with  the 
ass  in  the  valley :  let  none  but  Isaac  ascend  up  into  the  mountain 
with  liis  father  Abraham.  (Gen.  xii.  5.)  That  is,  let  the  law  have 
dominion  over  the  body  and  over  the  old  man :  let  him  be  under 
the  law,  and  suffer  the  burden  to  be  laid  upon  him  :  let  bin*  suffer 
himself  to  be  exercised  and  vexed  with  the  law  ;  let  the  law  limit 
and  prescribe  him  what  he  ought  do,  what  he  ought  to  suffer,  and 
how  he  ought  to  live  and  govern  himself  among  men.  But  let  it 
not  defile  the  bed  in  which  Christ  should  rest  and  sleep  alone ; 
that  is  to  say,  let  it  not  trouble  the  conscience.  For  she  alone 
ought  to  live  with  Christ  her  spouse  in  the  kingdom  of  Uberty  and 
adoption. 

If  then,  saith  he,  by  the  Spirit  of  Christ  ye  cry,  Abba,  Father, 
then  are  ye  indeed  no  longer  servants,  but  free  men  and  sons. 
Tnerefore  ye  are  without  the  law,  without  sin,  without  death ; 
that  is  to  say,  ye  are  saved,  and  ye  are  now  quite  delivered  from 
all  evils.  Wherefore  the  adoption  bringeth  with  it  the  eternal 
kingdom  and  all  the  heavenly  inheritance.  Now  how  inestimable 
the  glory  of  this  gift  is,  man's  heart  is  not  able  to  conceive,  and 
much  less  to  utter.  In  the  mean  time  we  see  this  but  darkly, 
and  as  it  were  afar  off;  we  have  this  Uttle  groaning  and  feeble 
faith  which  only  resteth  upon  the  hearing  and  the  sound  of  the 
voice  of  Christ  in  giving  the  promise.  Therefore  we  must  not 
measure  this  thing  by  reason  or  by  our  own  feeling,  but  by  the 
promise  of  God.     Now  because  he  is  infinite,  therefore  his  promise 


COMMENTARY   ON   GALATIANS.  385 

is  also  infinite,  although  it  seem  to  be  never  so  much  enclosed  in 
these  narrow  straits,  these  anguishes  I  mean.  Wherefore  there 
is  nothing  that  can  now  accuse,  terrify,  or  bind  the  conscience 
any  more.  For  there  is  no  more  servitude,  but  adoption  :  which 
not  only  bringeth  unto  us,  liberty  from  the  law,  sin,  and  death, 
but  also  the  inheritance  of  everlasting  life,  as  followeth : — 

Verse  7.     Now,  if  thou  he  a  son,  thou   art   also  the  heir  of 
God  through   Christ. 

For  he  that  is  a  son,  must  be  also  an  heir ;  for  by  his  birth  he  is 
worthy  to  be  an  heir.  There  is  no  work  or  merit  that  bringeth 
to  him  the  inheritance,  but  his  birth  only ;  and  so  in  obtaining  the 
inheritance  he  is  a  mere  patient,  and  not  an  agent ;  that  is  to  say, 
not  to  beget,  not  to  labour,  not  to  care  ;  but  to  be  born  is  that 
which  maketh  him  an  heir.  So  we  obtain  eternal  gifts,  namely, 
the  forgiveness  of  sins,  righteousness,  the  glory  of  the  resurrection, 
and  everlasting  life,  not  as  agents,  but  as  patients,  that  is,  not  by 
doing,  but  by  receiving.  Nothing  here  conieth  between,  but  faith 
alone  apprehendeth  the  promise  offered.  Like  as  therefore  a  son 
in  the  politic  and  household  government  is  made  an  heir  by  his 
only  birth,  so  here  faith  only  maketh  us  sons  of  God,  born  of  the 
word,  which  is  the  womb  of  God,  wherein  we  are  conceived,  car- 
ried, born,  and  nourished  up,  &c.  By  this  birth  then  we  are  made 
new  creatures,  formed  by  faith  in  the  word :  we  are  made  Chris- 
tians, children  and  heirs  of  God  through  Jesus  Christ.  Now,  being 
heirs,  we  are  delivered  from  death,  sin,  and  the  devil,  and  we  have 
righteousness  and  eternal  life. 

But  this  far  passeth  all  man's  capacity,  that  he  calleth  us  heirs ; 
not  of  some  rich  and  mighty  prince,  not  of  the  emperor,  not  of 
the  world,  but  of  God,  the  Almighty  Creator  of  all  things.  This 
our  inheritance,  then  as  Paul  saith  in  another  place,  is  inestimable. 
And  if  a  man  could  comprehend  the  great  excellency  of  this 
matter,  that  he  is  the  son  and  heir  of  God,  and  with  a  constant 
faith  believe  the  same,  this  man  would  esteem  all  the  power  and 
riches  of  all  the  kingdoms  of  the  world  but  as  filthy  dung,  in 
comparison  of  his  eternal  inheritance.  He  would  abhor  what- 
soever is  high  and  glorious  in  the  world  ;  yea,  the  greater  the 
pomp  and  glory  of  the  world  is,  the  more  would  he  hate  it.  To 
conclude ;  whatsoever  the  world  most  highly  esteemeth  and  mag- 
nifieth,  that  should  be  in  his  eyes  most  vile  and  abominable.  For 
what  is  all  the  world,  with  all  its  power,  riches,  and  glory,  in 
comparison  of  God,  whose  son  and  heir  he  is  ?     Ftirthermore,  he 

49 


386  COMMENTARY   ON    GALATIAN3. 

would  heartily  desire  with  Paul  (Phil.  i.  23,)  to  be  loosed,  and  to  b« 
with  Christ ;  and  nothing  could  be  more  welcome  unto  him  than 
speedy  death,  which  he  would  embrace  as  a  most  joyful  peace, 
knowing  that  it  should  be  the  end  of  all  his  miseries,  and  that 
through  it  he  should  attain  to  his  inheritance,  &c.  Yea,  a  man 
that  could  perfectly  believe  this,  should  not  long  remain  aUve,  but 
should  be  swallowed  up  incontinent  with  excessive  joy. 

But  the  law  of  the  members  striving  against  the  law  of  the 
mind,  hindereth  faith  in  us,  and  sufTereth  it  not  to  be  perfect. 
Therefore  we  have  need  of  the  help  and  comfort  of  the  Holy 
Ghost,  which  in  our  troubles  and  afflictions  may  make  intercession 
for  us  with  unspeakable  groanings,  as  before  I  have  said.  Sin  yet 
remaineth  in  the  flesh,  which  oftentimes  oppresseth  the  conscience, 
and  so  hindereth  faith,  that  we  cannot  with  joy  perfectly  behold 
and  desire  those  eternal  riches  which  God  hath  given  unto  us 
through  Christ.  Paul  himself,  feeling  this  battle  of  the  flesh 
against  the  spirit,  crieth  out,  "  Oh  !  wretched  man  that  I  am, 
who  shall  deliver  me  from  this  body  of  death?"  (Rom.  vii.  24.) 
He  accuseth  his  body,  which  notwithstanding  it  behoveth  him  to 
love,  calling  it  by  an  odious  name,  his  death.  As  if  he  would  say, 
My  body  doth  more  afflict  me,  and  more  grievously  vex  me,  than 
death  itself :  for  it  hindereth  in  him  also  the  joy  of  spirit.  He  had 
not  always  the  sweet  and  joyful  cogitations  of  the  heavenly  inheri- 
tance to  come,  but  he  felt  oftentimes  also  much  heaviness  of  spirit, 
great  anguish  and  terrors. 

Hereby  we  may  plainly  see  how  hard  a  matter  faith  is :  which 
is  not  easily  and  quickly  apprehended,  as  certain  full  and  loathing 
spirits  dream,  which  swallow  up  at  once  all  that  is  contained  in 
the  Holy  Scriptures.  The  great  infirmity  which  is  in  the  saints, 
and  the  striving  of  the  flesh  against  the  spirit,  do  sufficiently 
witness  how  feeble  faith  is  in  them.  For  a  perfect  faith  bringeth 
by  and  by  a  perfect  contempt  and  loathing  of  this  present  life.  If 
we  could  fully  assure  ourselves  and  constantly  beUeve  that  God 
is  our  Father,  and  we  his  sons  and  heirs,  then  should  we  utterly 
contemn  this  world,  with  all  the  glory,  righteousness,  wisdom  and 
power,  with  all  the  royal  sceptres  and  crowns,  and  with  all  the 
riches  and  pleasure  thereof.  We  should  not  be  so  careful  for  this 
life :  we  should  not  be  so  addicted  to  the  world  and  worldly 
things,  trusting  unto  them  when  we  have  them,  lamenting  and 
despairing  when  we  lose  them  ;  but  we  should  do  all  things  with 
great  love,  humility,  and  patience.  But  we  do  the  contrary  ;  for 
the  flesh  is  yet  strong,  but  faith  is  feeble,  and  the  spirit  weak. 


COMMENTARY   ON    GALATIANS.  387 

Therefore  Paul  saith  very  well,  that  we  have  here  in  this  life  but 
only  the  first-fruits  of  the  Spirit,  and  that  in  the  world  to  come  we 
shall  have  the  tenths  also. 

Verse  7.  Through  Christ. 
Paul  hath  Christ  always  in  his  mouth :  he  cannot  forget  him ; 
for  he  did  well  foresee  that  nothing  should  be  less  known  in  the 
world,  yea  among  them  which  should  profess  themselves  to  be 
Christians,  than  Christ  and  his  Gospel.  Therefore  he  talketh  of 
him,  and  setteth  him  before  our  eyes  continually.  And  as  often  as 
he  speaketh  of  grace,  righteousness,  the  promise,  adoption,  and  in- 
heritance, he  is  always  wont  to  add,  "  in  Christ,"  or  "  through 
Christ,"  covertly  impugning  the  law.  As  if  he  would  say.  These 
things  come  unto  us  neither  by  the  law,  nor  by  the  works  thereof ; 
much  less  by  our  own  strength,  or  by  the  works  of  men's  traditions ; 
but  only  by  Christ. 

Terse  8,  9.  But  even  then  when  ye  knew  not  God,  ye  did  service 
unto  them  which  by  nature  are  no  gods.  But  now  seeing  ye 
know  God,  yea,  rather  are  known  of  God,  how  turn  you  again 
to  impotent  and  beggarly  rudiments,  whereunto,  as  from  the 
beginning,  ye  will  be  in  bondage  again  ? 
This  is  the  conclusion  of  Paul's  disputation.  From  this  place  unto 
the  end  of  the  Epistle  he  doth  not  much  dispute,  but  only  giveth 
precepts  as  touching  manners.  Notwithstanding  he  first  reproveth 
the  Galatians,  being  sore  displeased  that  this  divine  and  heavenly 
doctrine  should  be  so  suddenly  and  easily  removed  out  of  their  hearts. 
As  if  he  would  say.  Ye  have  teachers  which  will  bring  you  back 
again  into  the  bondage  of  the  law.  This  did  not  I ;  but  by  my  doc- 
trine I  called  you  out  of  darkness,  and  out  of  the  ignorance  of  G'oi, 
into  a  wonderful  light  and  knowledge  of  him.  I  brought  you  out 
of  bondage,  and  set  you  in  the  freedom  of  the  sons  of  God,  not  by 
preaching  unto  you  the  works  of  the  law,  or  the  merits  of  men,  but 
the  grace  and  righteousness  of  God,  and  the  giving  of  heavenly  and 
eternal  blessings  through  Christ.  Now,  seeing  this  is  true,  why  do  ye 
so  soon  forsake  the  Hght,  and  return  to  darkness  ?  Why  do  ye  suf- 
fer yourselves  so  easily  to  be  brought  irom  grace  unto  the  law,  from 
freedom  to  bondage  'I 

Here  again  we  see,  as  before  I  have  said,  that  to  fall  in  faith  is 
an  easy  matter,  as  the  example  of  the  Galatians  witnesseth.  The 
example  of  the  Anabaptists,  libertines,  and  such  other  heretics, 
witnesseth  the  same  also  at  this  day.  We,  for  our  part,  do  set 
forth  the  doctrine  of  faith  with  continual  travail,  by  preaching,  by 


388  COMMENTARY   ON    GALATIANS. 

reading,  and  by  writing  ;  we  purely  and  plainly  distinguish  the  Gos- 
pel from  the  law,  and  yet  do  we  httle  prevail.  This  cometh  of  the 
devil,  whogoeth  about  by  all  subtle  means  to  seduce  men,  and  to  hold 
them  in  error  :  he  can  abide  nothing  less  than  the  true  knowledge 
of  grace,  and  faith  in  Christ.  Therefore,  to  the  end  he  may  take 
Christ  clean  out  of  sight,  he  setteth  before  them  other  shows,  where- 
with he  so  deceiveth  them,  that  by  little  and  httle  he  leadeth  them 
from  faith  and  the  knowledge  of  grace,  to  the  disputation  of  the  law. 
When  he  hath  brought  this  about,  then  is  Christ  taken  away.  It  is 
not  without  cause,  therefore,  that  Paul  speaketh  so  much  and  so 
often  of  Christ,  and  that  he  goeth  about  so  purely  to  set  forth  the 
doctrine  of  faith ;  whereunto  he  attributeth  righteousness  only  and 
alone,  and  taketh  it  from  the  law,  declaring  that  the  law  hath  a 
clean  contrary  effect :  that  is,  to  engender  wrath,  to  increase  sin,  <fcc. 
For  he  would  gladly  persuade  us  that  we  should  not  suffer  Christ  to 
be  plucked  out  of  our  heart ;  that  the  spouse  should  not  suffer  her 
husband  to  depart  out  of  her  arms,  but  should  always  embrace  him 
and  cleave  fast  unto  him,  who  being  present,  there  is  no  danger ; 
yea,  there  is  the  faithful  groaning,  fatherly  good  will,  adoption, 
and  inheritance. 

But  why  saith  Paul  that  the  Galatians  turned  back  again  to  weak 
and  beggarly  rudiments  or  ceremonies,  that  is  to  say,  to  the  law, 
whereas  they  never  had  the  law,  for  they  were  Gentiles  ?  (notwith- 
standing he  wrote  these  things  to  the  Jews  also,  as  afterwards  he 
will  declare.)  Or  why  speaketh  he  not  rather  after  this  manner : 
Once  when  ye  knew  not  God,  ye  did  service  unto  them  which  by 
nature  were  no  gods ;  but  now  seeing  ye  know  God,  why  turn  ye 
back  again,  forsaking  the  true  God,  to  worship  idols  ?  Doth  Paul 
take  it  to  be  all  one  thing  to  fall  from  the  promise  of  the  law,  from 
faith  to  works  ;  and  to  do  service  unto  gods  which  by  nature  are  no 
gods  ?  I  answer.  Whosoever  is  fallen  from  the  article  of  justification, 
is  ignorant  of  God,  and  an  idolater.  Therefore  it  is  all  one  thing, 
whether  he  afterwards  turn  again  to  the  law,  or  to  the  worshipping 
of  idols  ;  it  is  all  one  whether  he  be  called  a  monk,  a  Turk,  a  Jew, 
or  an  Anabaptist.  For  when  this  article  is  taken  away,  there  re- 
maineth  nothing  else  but  error,  hypocrisy,  impiety,  and  idolatry,  how 
much  soever  it  seem  in  outward  appearance  to  be  the  very  truth, 
the  true  service  of  God,  and  true  holiness,  &c. 

The  reason  is,  because  God  will  or  can  be  known  no  otherwise 
than  by  Christ,  according  to  that  saying  of  John  i.  "  The  only- 
begotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath 
declared  him."    He  is  the  seed  promised  unto  Abraham,  in  whom 


COMMENTARY    ON   GALATIANS.  389 

God  hath  established  all  his  promises.  Wherefore  Christ  is  the 
only  mean,  and  as  ye  should  say,  the  glass  by  the  which  we  see 
God,  that  is  to  say,  we  know  his  will.  For  in  Christ  we  see  that 
God  is  not  a  cruel  exactor  or  a  judge,  but  a  most  favourable,  ;' 
loving,  and  merciful  Father,  who,  to  the  end  he  might  bless  us,  ', 
that  is  to  say,  deliver  us  from  the  law,  sin,  death,  and  all  evils, 
and  might  endue  us  with  grace,  righteousness,  and  everlasting 
life,  "  spared  not  his  own  Son,  but  gave  him  for  us  all,"  (fcc. 
(Rom.  viii.  32.)  This  is  a  true  knowledge  of  God,  and  a  divine 
persuasion,  which  deceiveth  us  not,  but  painteth  out  God  unto  us 
lively. 

He  that  is  fallen  from  this  knowledge,  must  needs  conceive  this 
fantasy  in  his  heart :  I  will  set  up  such  a  service  of  God  ;  I  will 
enter  into  such  an  order ;  1  will  choose  this  or  that  work ;  and  so 
I  will  serve  God,  and  I  doubt  not  but  God  will  accept  this,  and 
reward  me  with  everlasting  life  for  the  same.  For  he  is  merciful 
and  liberal,  giving  all  good  things  even  to  the  unworthy  and 
unthankful ;  much  more  will  he  give  unto  me  grace  and  everlasting 
life  for  my  great  and  manifold  good  deeds  and  merits.  This  is 
the  highest  wisdom,  righteousness,  and  religion,  that  reason  can 
judge  of;  which  is  common  to  all  nations,  to  the  Papists,  Jews, 
Turks,  heretics,  &c.  They  can  go  no  higher  than  that  Pharisee 
did,  of  whom  mention  is  made  in  the  Gospel.  (Luke  xviii.  11,  12,) 
They  have  no  knowledge  of  the  Christian  righteousness,  or  of  the 
righteousness  of  faith.  "  For  the  natural  man  perceiveth  not  the 
mysteries  of  God."  (1  Cor,  ii.  14.)  Also,  "  There  is  none  that 
understandeth,  there  is  none  that  seeketh  after  God,"  (fee.  (Rom. 
iii.  11.)  Therefore  there  is  no  difference  at  all  between  a  Papist,  a 
Jew,  a  Turk,  and  an  heretic.  Indeed  there  is  a  difference  of  the 
person,  the  places,  rites,  religions,  works,  and  worshippings ;  not- 
withstanding there  is  all  one  and  the  same  reason,  the  same  heart, 
opinion,  and  cogitation,  in  them  all.  For  the  Turk  thinketh  the 
self-same  thing  that  the  Charter-house  monk  doth  ;  namely.  If  I  do 
this  or  that  work,  God  will  be  merciful  unto  me ;  if  I  do  it  not,  he  will 
be  angry.  There  is  no  mean  betwixt  man's  working  and  the  know- 
ledge of  Christ  If  this  knowledge  be  darkened  or  defaced,  it  is  all 
one,  whether  thou  be  a  monk,  a  Turk,  a  Jew,  (fee. 

Wherefore  it  is  an  extreme  madness  that  the  Papists  and  Turks 
do  so  strive  among  themselves  about  the  religion  and  service  of 
God,  contending  that  both  of  them  have  the  true  religion  and  true 
worship  of  God.  And  the  monks  themselves  agree  not  together ; 
for  one  of  them  will  be  accounted  more  holy  than   another  for 


390  COMMENTARY   ON   GALATIANS. 

certain  foolish  outward  ceremonies ;  and  yet  in  their  hearts,  the 
opinion  of  them  all  is  so  alike,  that  one  egg  is  not  more  like  to 
another.  For  this  is  the  imagination  of  them  all :  If  I  do  this  work, 
God  will  have  mercy  upon  me  ;  if  I  do  it  not,  he  will  be  angry. 
And  therefore  every  man  that  revolteth  from  the  knowledge  of 
Christ,  must  needs  fall  into  idolatry,  and  conceive  such  an  imagina- 
tion of  God,  as  is  not  agreeable  to  his  nature :  as  the  Charter- 
house monk  for  the  observing  of  this  rule,  the  Turk  for  the  keeping 
of  his  Alcoran,  hath  this  assurance,  that  he  pleaseth  God,  and  shall 
receive  a  reward  of  him  for  his  labour. 

Such  a  God,  as  after  this  sort  forgiveth  sins  and  justifieth 
sinners,  can  no  where  be  found  ;  and  therefore  this  is  but  a  vain 
imagination,  a  dream,  and  an  idol  of  the  heart.  For  God  hath 
not  promised  that  he  will  save  and  justify  men  for  their  religions, 
observations,  ceremonies,  and  ordinances,  devised  by  men ;  yea, 
God  abhorreth  nothing  more,  as  the  whole  Scripture  witnesseth, 
than  such  will-works,  such  service,  rites,  and  ceremonies ;  for  the 
which  also  he  overthroweth  whole  kingdoms  and  empires.  There- 
fore, as  many  as  trust  to  their  own  strength  and  righteousness,  do 
serve  a  god,  but  such  a  god  as  they  themselves  have  devised,  and 
not  the  true  God  indeed.  For  the  tme  God  speaketh  thus :  No 
righteousness,  wisdom  nor  religion,  pleaseth,  me,  but  that  only 
whereby  the  Father  is  glorified  through  the  Son.  Whosoever  appre- 
hendeth  this  Son,  and  me,  and  my  promise  in  him  by  faith,  to  him 
I  am  a  God,  to  him  I  am  a  Father,  him  I  do  accept,  justify,  and 
save.  All  other  abide  under  wrath,  because  they  worship  that  thing 
which  by  nature  is  no  god. 

Whosoever  forsaketh  this  doctrine  must  needs  fall  into  the 
ignorance  of  God ;  he  understandeth  not  what  the  true  Christian 
righteousness,  wisdom,  and  service  of  God  is ;  he  is  an  idolater, 
abiding  under  the  law,  sin,  death,  and  the  poM^er  of  the  devil ;  and 
all  things  that  he  doth  are  accursed  and  condemned.  Therefore 
the  Anabaptist,  imagining  with  himself  that  he  pleaseth  God  if  he 
be  re-baptized,  if  he  forsake  his  house,  wife,  and  children  ;  if  he 
mortify  his  flesh,  and  suffer  much  adversity,  and  at  length  death 
itself;  yet  there  is  not  one  drop  of  the  knowledge  of  Christ  in 
him ;  but  secluding  Christ,  he  dreameth  altogether  of  his  own 
works,  of  the  forsaking  of  his  goods,  of  his  affliction  and  morti- 
fication, and  now  differeth  nothing  from  the  Turk,  Jew,  or  Papist, 
in  spirit  or  in  heart,  but  only  in  the  outward  appearance,  works, 
and  ceremonies,  which  he  hath  chosen  to  himself  The  same 
confidence  in  works  have  all  the  monks  and  other  religious  order^ 


COMMENTARY   ON    GALATIANS.  391 

notwithstanding  in  their  apparel  and  other  outward  things  there  ia 
a  difference. 

There  are  at  this  day  very  many  like  unto  these,  which,  not- 
withstanding, would  be  counted  among  the  true  professors  and 
teachers  of  the  Gospel ;  and  as  touching  the  words,  they  teach  that 
men  are  deUvered  from  their  sins  by  the  death  of  Christ.  But  be- 
■cause  they  teach  faith  in  such  sort,  that  they  attribute  more  to 
charity  than  to  faith,  they  highly  dishonour  Christ,  and  wickedly 
pervert  his  word.  For  they  dream  that  God  regardeth  and  accepteth 
us  for  our  charity'  sake,  whereby  we  being  reconciled  to  God,  do  love 
■God  and  our  neighbour.  If  this  be  true,  then  have  we  no  need  of 
Christ  at  all.  Such  men  «erve  not  the  true  God,  but  an  idol  of  their 
own  heart,  which  they  themselves  have  devised.  For  the  true  God 
doth  not  regard  or  accept  us  for  our  charity,  virtues,  or  newness  of 
life,  but  for  Christ's  sake,  (fee. 

But  they  make  this  objection :  Yet  notwithstanding  the  Scrip- 
ture commandeth  that  we  should  love  God  with  all  our  heart,  «fcc. 
It  is  true.  But  it  foUoweth  not  that,  because  God  commandeth 
«s,  therefore  we  do  it.  If  we  did  love  God  with  all  our  heart,  <fec. 
then  no  doubt  we  should  be  justified,  and  hve  through  this  obe- 
dience, as  it  is  written :  "  He  that  shall  do  these  things  shall  live 
in  them."  (Lev.  xviii.  5 ;  Rom.  x.  3.)  But  the  Gospel  saith, 
Thou  dost  not  these  things,  therefore  thou  shalt  not  live  in  them. 
For  this  sentence,  "  Thou  shalt  love  the  Lord  thy  God,"  <fcc. 
requireth  a  perfect  obedience,  a  perfect  fear,  trust,  and  love  towards 
Ood.  These  things  men  neither  do  nor  can  perform,  in  this  cor- 
rupt nature.  Therefore  this  law,  "  Thou  shalt  love  the  Lord  thy 
God,"  (fee.  justifieth  not,  but  accuseth  and  condemneth  all  men,  ac- 
cording to  that  saying,  "  The  law  causeth  wrath,"  (fee.  Contrari- 
wise, Christ  is  the  finishing  and  accomplishing  of  the  law  to  righ- 
teousness, to  every  one  that  believeth."  (Rom.  iv.  15  ;  Rom.  x.  4.) 
Of  this  we  have  spoken  largely  before. 

In  like  manner,  the  Jew  keeping  the  law  with  this  opinion,  that 
he  by  this  obedience  will  please  God,  serveth  not  the  true  God ; 
but  is  an  idolater,  worshipping  a  dream,  and  an  idol  of  his  own 
heart,  which  is  no  where  to  be  found.  For  the  God  of  his  fathers, 
whom  he  saith  he  worshippeth,  promised  to  Abraham  a  seed, 
through  the  which  all  nations  should  be  blessed.  Therefore  God 
is  known,  and  the  blessing  is  given,  not  by  the  law,  but  by  the 
Gospel  of  Christ.  Although  Paul  spake  these  words,  "Then, 
when  ye  knew  not  God,  ye  did  service,"  (fee,  properly  and  princi- 
pally to  the  Galadans,  which  were  Gentiles  j  yet,  notwithstanding, 


392  COMMENTARY    ON   GALATIANS. 

by  the  same  words  he  also  toucheth  the  Jews,  who,  though  they 
rejected  their  idols  outwardly,  yet  in  their  hearts  they  worshipped 
them  more  than  did  the  Gentiles,  as  is  said,  Rom.  ii.,  "  Thou  ab- 
horrest  idols  and  committcst  sacrilege."  The  Gentiles  were  not  the 
people  of  Godi  ^.hey  had  not  his  word,  and  therefore  their  idolatry 
was  gross.  But  the  idolatrous  Jews  cloaked  their  idolatry  with  the 
name  and  word  of  God,  as  all  justiciaries  which  seek  righteousness 
by  works  are  wont  to  do,  and  so  with  this  outward  show  of  holiness 
they  deceived  many.  Therefore  idolatry,  the  more  holy  and  spiiitual 
it  is,  the  more  hurtful  it  is.' 

But  how  may  these  two  contrary  sayings  which  the  Apostle 
here  setteth  down,  be  reconciled  together  ?  "  Ye  knew  not  God, 
and  ye  worshipped  God."  I  answer,  All  men  naturally  have  this 
general  knowledge,  that  there  is  a  God,  according  to  that  saying, 
Rom.  i.,  "  Forasmuch  as  that  which  may  be  known  of  God  was 
manifest  in  them."  For  God  was  manifest  unto  them,  in  that 
the  invisible  things  of  him  did  appear  by  the  creation  of  the 
world.  Moreover,  the  ceremonies  and  religions  which  were,  and 
always  remained  among  all  nations,  sufficiently  witness  that  all 
men  have  had  a  certain  general  knowledge  of  God.  But  whether 
they  had  it  by  nature,  or  by  the  tradition  of  their  forefathers,  I 
will  not  here  dispute. 

But  here  some  will  object  again  :  If  all  men  knew  God,  where- 
fore then  doth  Paul  say,  that  the  Galatians  knew  not  God  before 
the  preaching  of  the  Gospel  ?  I  answer,  there  is  a  double  know- 
ledge of  God,  general  and  partiailar.  All  men  have  the  general 
knowledge,  namely,  that  there  is  a  God,  that  he  created  heaven 
and  earth,  that  he  is  just,  that  he  punisheth  the  wicked.  But 
what  God  thinketh  of  us,  what  his  will  is  toward  us,  what  he  wUl 
give  or  what  he  will  do  to  the  end  we  may  be  delivered  from  sin 
and  death,  and  be  saved  (which  is  the  true  knowledge  of  God 
indeed,)  this  they  know  not.  As  it  may  be  that  I  know  some 
man  by  sight,  whom  indeed  I  know  not  thoroughly,  because  I 
understand  not  what  affection  he  beareth  towards  me  ;  so  men 
know  naturally  that  there  is  a  God,  but  what  his  will  is,  or  what 
is  not  his  will  they  do  not  know.  For  it  is  written,  "  There  is 
none  that  understandeth  God."  (Rom.  iii.  11.)  And  in  another 
place,  "  No  man  hath  seen  God."  (John  i.  18.)  That  is  to  say,  no 
man  hath  known  what  is  the  will  of  God.  Now,  what  doth  it  avail 
thee  if  thou  know  that  there  is  a  God,  and  yet  art  ignorant  what 
is  his  will  towards  thee  1  Here  some  think  one  thing,  and  some 
another.     The  Jews  imagine  this  to  be  the  will  of  God,  if  they 


COMMENTARY   ON   GALATIANS.  393 

worship  him  according  to  the  rule  of  Moses'  law  ;  the  Turk,  if  he 
observe  his  Alcoran  ;  the  monk,  if  he  keep  his  order  and  perform 
his  vows.  But  all  these  are  deceived  and  become  vain  in  their  own 
cogitations,  as  Paul  saith  (Rom.  i.,)  not  knowing  what  pleaseth  or 
displeaseth  God.  Therefore,  instead  of  the  true  and  natural  God, 
they  worship  the  dreams  and  imaginations  of  their  own  heart. 

This  is  it  that  Paul  meaneth  when  he  saith,  "  When  ye  knew 
not  God  ;"  that  is,  when  ye  knew  not  the  will  of  God,  ye  served 
those  which  by  nature  were  no  gods  ;  that  is  to  say,  ye  served 
the  dreams  and  imaginations  of  your  own  heart,  whereby  ye  ima- 
gined without  the  word,  that  God  was  to  be  worshipped  with  this 
or  that  work,  with  this  or  that  rite  or  ceremony.  For  upon  this 
proposition,  which  all  men  do  naturally  hold,  namely,  that  there 
is  a  God,  hath  sprung  all  idolatry,  which  without  the  knowledge  / 
of  the  Divinity  could  never  have  come  into  the  world.  But  be-  ^ 
cause  men  had  this  natural  knowledge  of  God,  they  conceived 
vain  and  wicked  imaginations  of  God,  without  and  against  the 
word,  which  they  esteemed  and  maintained  as  the  very  truth  it- 
self, and  so  dreamed  that  God  is  such  a  one,  as  by  nature  he  is 
not.  So  the  monk  imagineth  him  to  be  such  a  God  as  forgiveth 
sins,  giveth  grace  and  everlasting  life,  for  the  keeping  of  his  rule. 
This  God  is  no  where  to  be  found.  Therefore  he  serveth  not  the 
true  God,  but  that  which  by  nature  is  no  God ;  to  wit,  the  ima- 
gination and  idol  of  his  own  heart ;  that  is  to  say,  his  own  false 
and  vain  opinion  of  God,  which  he  dreameth  to  be  an  undoubted 
truth.  Now  reason  itself  will  enforce  us  to  confess,  that  man's  opin- 
ion is  no  God.  Therefore  whosoever  will  worship  God  without  his 
word,  serveth  not  the  true  God,  as  Paul  saith,  but  that  which  by 
nature  is  no  God. 

Therefore  whether  ye  call  rudiments  here  the  law  of  Moses,  or 
else  the  traditions  of  the  Gentiles  (albeit  he  speaketh  here  properly 
and  principally  of  the  rudiments  of  Moses,)  there  is  no  great  differ- 
ence. For  he  that  falleth  from  grace  to  the  law,  falleth  with  no  less 
danger  than  he  that  falleth  from  grace  to  idolatry.  For  without 
Christ  there  is  nothing  else  but  mere  idolatry,  an  idol,  and  false 
imagination  of  God,  whether  it  be  called  Moses'  law,  or  the  Pope's 
ordinances,  or  the  Turk's  Alcoran,  &c.  Therefore  he  saith  with  a 
certain  admiration, 

Yerse  9.   But  now  seeing  you  know  God. 

As  though  he  should  say.  This  is  a  marvellous  thing,  that  ye, 
knowing  God  by  the  preaching  of  faith,  do  so  suddenly  revolt 


394  COMMENTARY    ON    GALATIANS. 

from  the  true  knowledge  of  his  will,  wherein  I  thought  ye  were 
so  surely  established,  that  I  feared  nothing  less  than  that  ye 
should  be  so  easily  overthrown,  and  do  now  again,  by  the  insti- 
gation of  the  false  apostles,  return  to  the  weak  and  beggarly  cere- 
monies, which  ye  would  serve  again  afresh.  Ye  heard  before, 
by  my  preaching,  that  this  is  the  will  of  God  to  bless  all  nations ; 
not  by  circumcision,  or  by  the  observation  of  the  law,  but  by 
Christ  promised  to  Abraham.  (Gal.  iii.  9.)  They  that  believe 
in  him  shall  be  blessed  with  faithful  Abraham.  (Gal.  iv.  7.)  They 
are  the  sons  and  heirs  of  God.  Thus,  I  say,  have  ye  known 
God. 

Verse  9.     Yea,  rather  are  known  of  God,  ^c. 

He  correcteth  the  sentence  going  before,  "but  now  seeing  ye 
have  known  God ;"  or  rather  turneth  it  after  this  manner,  '•  yea, 
rather  ye  are  known  of  God."  For  he  feared  lest  they  had  lost 
God  utterly.  As  if  he  would  say,  Alas !  are  ye  come  to  this 
point,  that  now  ye  know  not  God,  but  return  again  from  grace 
to  the  law?  Yet  notwithstanding  God  knoweth  you.  And 
indeed  our  knowledge  is  rather  passive  than  active;  that  is  to 
say,  it  consisteth  in  this,  that  we  are  rather  known  of  God,  than 
that  we  know  him.  All  our  doing,  that  is,  all  our  endeavour  to 
know  and  to  apprehend  God,  is  to  suffer  God  to  work  in  us.  He 
giveth  the  word,  which  when  we  have  received  by  faith  given 
from  above,  we  are  new-born  and  made  the  sons  of  God.  This  is 
then  the  sense  and  meaning :  "Ye  are  known  of  God  :"  that  is,  ye 
are  visited  with  the  word,  ye  are  endued  with  faith  and  the  Holy 
Ghost,  whereby  ye  are  renewed,  <fec.  Wherefore,  even  by  these 
words,  "  ye  are  known  of  God,"  he  taketh  away  all  righteousness 
from  the  law,  and  denieth  that  we  attain  the  knowledge  of  God 
through  the  worthiness  of  our  own  works.  For  "  no  man  knoweth 
the  Fatlier,  but  the  Son,  and  he  to  whom  the  Son  will  reveal  him." 
(Luke  X.  22.)  And  also,  "He  by  his  knowledge  shall  justify 
many,  because  he  shall  bear  their  iniquities."  (Isa.  liii.  11.)  Where- 
fore, our  knowledge  concerning  God  consisteth  in  suffering,  and  not 
in  doing. 

He  much  marvelleth,  therefore,  that  seeing  they  knew  God 
truly  by  the  Gospel,  they  returned  so  suddenly  to  weak  and 
beggarly  rudiments,  by  the  persuasion  of  the  false  apostles.  As 
1  myself  also  should  greatly  marvel,  if  our  church,  which  by  the 
grace  of  God  is  godly  reformed  in  pure  doctrine  and  faith,  should 
be  seduced  and  perverted  by  some  fond  and  frantic  head,  through 


COMMENTARY    ON    GALATIANS.  395 

the  preaching  of  one  or  two  sermons,  that  they  would  not  ac- 
knowledge me  for  their  pastor  any  more.  Which  thing  notwith- 
standing shall  one  day  come  to  pass,  if  not  whilst  we  live,  yet  when 
we  are  dead  and  gone.  For  many  shall  then  rise  up,  which  will 
be  masters,  and  teachers,  who,  under  a  colour  of  true  religion,  shall 
teach  false  and  perverse  doctrine,  and  shall  quickly  overthrow  aU 
that  we  in  so  long  time  and  with  so  great  travail  have  builded. 
We  are  not  better  than  the  Apostles,  who,  whilst  they  yet  hved,  saw, 
not  without  their  great  grief  and  sorrow,  the  subversion  of  those 
churches  which  they  themselves  had  planted  through  their  ministry. 
Therefore  it  is  no  great  marvel  if  we  be  constrained  to  behold  the 
like  evil  at  this  day  in  those  churches  where  sectaries  do  reign,  who 
hereafter,  when  we  are  dead,  shall  possess  those  churches  which  we 
have  won  and  planted  by  our  ministry,  and  with  their  poison  infect 
and  subvert  the  same.  And  yet  notwithstanding  Christ  shall  re- 
main and  reign  to  the  end  of  the  world,  and  that  marvellously,  as 
he  did  under  the  Papacy. 

Paul  seemeth  to  speak  very  spitefully  of  the  law,  when  he  calleth 
it  the  rudiments,  as  he  did  also  before  in  the  beginning  of  this  chap- 
ter, and  not  only  rudiments,  but  weak  and  beggarly  rudiments  and 
ceremonies.  Is  it  blasphemy  to  give  such  odious  names  to  the  law 
of  God?  The  law  being  in  his  true  use,  ought  to  serve  the  pro- 
mises, and  to  stand  with  the  promises  and  grace.  But,  if  it  fight 
against  them,  it  is  no  more  the  holy  law  of  God,  but  a  false  and  a 
deviUsh  doctrine,  and  doth  nothing  else  but  drive  men  to  despera- 
tion, and  therefore  must  be  rejected 

Wherefore  when  he  calleth  the  law  weak  and  beggarly  ru- 
diments, he  speaketh  of  the  law  in  respect  of  proud  and  pre- 
sumptuous hypocrites,  which  would  be  justified  by  it,  and  not 
of  the  law  being  spiritually  understood,  which  engendereth  wrath. 
(Rom.  iv.  15.)  For  the  law,  as  I  have  often  said,  being  in  his 
own  proper  use,  accuseth  and  condemneth  a  man:  and  in  this 
respect  it  is  not  only  a  strong  and  a  rich  rudiment,  but  most 
mighty  and  most  rich,  yea,  rather  an  invincible  power  and 
riches;  and  if  here  the  conscience  be  compared  with  the  law, 
then  it  is  most  weak  and  beggarly.  For  it  is  so  tender  a  thing, 
that  for  a  small  sin  it  is  so  troubled  and  terrified,  that  it  utterly 
despaireth,  unless  it  be  raised  up  again.  Wherefore  the  law,  in 
his  proper  use,  hath  more  strength  and  riches,  than  heaven  and 
earth  is  able  to  contain :  insomuch  that  one  letter  or  one  tittle  of 
the  law  is  able  to  kill  all  mankind,  as  the  history  of  the  law 
given  by  Moses  doth    witness,     (Exod.   xix.   20.)     This  is  the 


396  COMMENTARY    ON    GALATIANS. 

true  and  divine  use  of  the  law,  of  which  Paul  speaketh  not  in  this 
place. 

Paul  therefore  entreateth  here  of  hypocrites,  which  are  fallen 
from  grace,  or  which  have  not  yet  attained  to  grace.  These, 
abusing  the  law,  seek  to  be  justified  by  it.  They  exercise  and 
tire  themselves  day  and  niglit  in  the  works  thereof,  as  Paul 
witnesseth  of  the  Jews — "  For  I  bear  them  record,"  saitli  he,  "  that 
they  have  the  zeal  of  God,  but  not  according  to  knowledge :  for 
they,  being  ignorant  of  the  righteousness  of  God,"  &c.  (Rom.  x.) 
Such  do  hope  so  to  be  strengthened  and  enriched  by  the  law,  that 
they  may  be  able  to  set  their  power  and  riches  which  they  have 
gotten  by  the  righteousness  thereof,  against  the  wrath  and  judg- 
ment of  God,  and  so  to  appease  God,  and  to  be  saved  thereby. 
In  this  respect  then  we  may  well  say,  that  the  law  is  a  weak  and  a 
beggarly  rudhnent ;  that  is  to  say,  which  can  give  neither  help  nor 
counsel. 

And  whoso  list.eth  to  amplify  this  matter,  may  further  say,  that 
the  law  is  a  weak  and  a  beggarly  rudiment,  because  it  maketh 
men  more  weak  and  beggarly:  again,  because  that  of  itself  it 
hath  no  power,  or  riches,  whereby  it  is  able  to  give  or  to  bring 
righteousness;  and  moreover,  that  it  is  not  only  weak  and  beg- 
garly, but  even  weakness  and  beggary  itself  How  then  shall 
it  enrich  or  strengthen  those  which  were  before  both  weak  and 
beggarly?  Therefore  to  seek  to  be  justified  by  the  law,  is  as 
much  as  if  a  man,  being  weak  and  feeble  already,  would  seek 
some  other  greater  evil  whereby  he  might  overcome  his  weakness 
and  poverty,  which  notwithstanding  would  bring  him  unto  utter 
destruction.  As  if  he  which  hath  the  falling  sickness,  would  seek 
to  join  unto  it  the  pestilence  for  a  remedy ;  or  if  a  leper  should  come 
to  a  leper,  or  a  beggar  to  a  beggar,  the  one  to  help  and  to  enrich 
the  other. 

Paul  therefore  showeth  that  they  which  seek  to  be  justified  by 
the  law  have  this  commodity  thereby,  that  daily  they  become 
more  and  more  weak  and  beggarly.  For  they  be  weak  and 
beggarly  of  themselves;  that  is  to  say,  they  are  by  nature  the 
children  of  wrath,  subject  to  death  and  everlasting  damnation, 
and  yet  they  lay  hold  upon  that  which  is  nothing  else  but  mere 
weakness  and  beggary,  seeking  to  be  strengthened  and  enriched 
thereby.  Therefore,  every  one  that  falleth  from  the  promise  to 
the  law,  from  faith  to  works,  doth  nothing  else  but  lay  upon 
himself  such  a  burden,  being  weak  and  feeble  already,  as  he  is  not 
able  to  bear  (Acts  xv.,)  and  in  bearing  thereof  is  made  ten  times 


COMMENTARY   ON   GALATIANS.  397 

more  weak,  so  that  at  length  he  is  driven  to  despair,  unless  Christ 
come  and  deliver  him. 

This  thing  the  Gospel  also  witnesseth,  speaking  of  the  woman 
which  was  grieved  twelve  years  with  a  bloody  issue,  and  suffered 
many  things  of  many  physicians,  upon  whom  she  had  spent  all 
her  substance,  and  yet  could  not  be  cured ;  but  the  longer  she 
was  under  their  hands,  the  worse  she  was.  (Luke  v.  45.)  As 
many  therefore  as  do  the  works  of  the  law  to  be  justified  thereby, 
are  not  only  not  made  righteous,  but  twice  more  unrighteous  than 
they  were  before ;  that  is,  as  I  have  said,  more  weak  and  beg- 
garly, and  more  unapt  to  do  any  good  work.  This  have  I  proved 
to  be  true  both  in  myself  and  many  others.  I  have  known 
many  monks  in  the  Papacy,  who  with  great  zeal  have  done 
many  great  works  for  the  attaining  of  righteousness  and  salvation, 
and  yet  were  they  more  impatient,  more  weak,  more  miserable, 
more  faithless,  more  fearful,  and  more  ready  to  despair,  than  any 
other.  The  civil  magistrates  who  were  ever  occupied  in  great  and 
weighty  affairs,  were  not  so  impatient,  so  fearful,  so  faint-hearted, 
so  superstitious,  and  so  faithless,  as  these  justiciaries,  and  merit- 
mongers  were. 

Whosoever  then  seeketh  righteousness  by  the  law,  what  can  he 
imagine  else,  but  that  God,  being  angry,  must  needs  be  pacified 
with  works  ?  Now  when  he  hath  once  conceived  this  fantasy,  he 
beginneth  to  work.  But  he  can  never  find  so  many  good  works 
as  are  able  to  quiet  his  conscience,  but  still  he  desireth  more,  yea, 
he  findeth  sins  in  those  works  he  hath  done  already.  Therefore 
his  conscience  can  never  be  certified,  but  must  needs  be  always 
in  doubt,  and  thus  think  with  itself:  Thou  hast  not  sacrificed  as 
thou  shouldst  do ;  thou  hast  not  prayed  aright ;  this  thou  hast 
left  tindone ;  this  or  that  sin  thou  hast  committed.  Here  the 
heart  trembleth  and  feeleth  itself  oppressed  with  innumerable  sins, 
which  still  increase  without  end,  so  that  he  swerveth  from  righteous- 
ness more  and  more,  until  at  length  he  fall  to  desperation.  Hereof 
it  coraeth,  that  many,  being  at  the  point  of  death,  have  uttered 
these  desperate  words ;  O  wretch  that  I  am  !  I  have  not  kept  mine 
order.  Whither  shall  I  flee  from  the  wrath  of  Christ,  that  angry 
judge  ?  Would  to  God  I  had  been  made  a  swine-herd,  or  the  vilest 
wretch  in  the  whole  world  ! 

Thus  the  monk,  in  the  end  of  his  life,  is  more  weak,  more  beg- 
garly, more  faithless  and  fearful  than  he  was  at  the  beginning, 
when  he  first  entered  into  his  order.  The  reason  is,  because  he 
would  strengthen  hunself  through  weakness,  and  enrich  himself 


398  COMMENTARY    ON    GALATIANS. 

through  poverty.     The  law,  or  men's  traditions,  or  the  rule  of  hia 
order,  should   have  healed  him  when  he  was  sick,  and  enriched 
him  when  he  was  poor  ;  but  he  is  become  more  feeble  and  more 
poor  than  the  pubhcans  and  harlots.     The  publicans  and  harlots 
have  not  an  heap  of  good  works  to  trust  unto,  as  the  monks  have : 
but  although  they  feel  their  sins  never  so  much,  yet  they  can  say 
with    the    publican,    "  O    Lord,   be   merciful   to   me  a   sinner ! " 
(Luke  xviii.  13.)     But,  contrariwise,  the  monk,  who   hath   spent 
all  his  time  in  weak  and  beggarly  elements,  is  confirmed  in  this 
opinion :  If  thou  keep  thy  rule,  thou  shall  be  saved,  <fec.     With 
this  false  persuasion  he  is  so  deluded  and  bewitched,  that  he  can- 
not apprehend  grace,  no,  nor  once  remember  grace.     Thus,   not- 
withstanding all  the  works  which  either  he  doth  or  hath  done,  be 
they  never  so  many  and  so  great,  he  thinketh  that  he  hath  never 
done  enough,  but  hath  still  an  eye  to  more  works ;  and  so,  by 
heaping  up  of  works,  he  goeth  about  to  appease  the  wrath  of  God, 
and   to  justify  himself,   until   he   be   driven   to   utter  desperation. 
Wherefore,  whosoever   falleth  from  faith   and   foUoweth  the  law, 
is  like  to  -^sop's  dog,  which  foregoeth  the  flesh,  and  snatcheth 
at   the  shadow.     Wherefore,   it   is   impossible   that   such   as   seek 
righteousness    and    salvation    by  the    law,   whereunto    men    are 
naturally    inclined,    should    ever    find    quietness    and    peace    of 
conscience :   yea,  they  do  nothing  else  but  heap  laws  upon  laws, 
whereby   they   torment   both   themselves   and    others,    and    afflict 
men's  consciences  so  miserably,   that,   through   extreme   anguish 
of  heart,  many  die  before  their  time.     For  one  law  always  bringeth 
forth  ten  more,  and  so  they  increase  without  number  and  without 
end. 

Now,  who  would  have  thought  that  the  Galatians,  which  had 
learned  so  sound  and  so  pure  a  doctrine  of  such  an  excellent 
Apostle  and  teacher,  could  be  so  suddenly  led  away  from  the 
same,  and  utterly  perverted  by  the  false  apostles  ?  It  is  not  with- 
out cause  that  I  repeat  this  so  often,  that  to  fall  away  from  the  truth 
of  the  Gospel  is  an  easy  matter.  The  reason  is,  because  men 
do  not  sufficiently  consider,  no,  not  the  very  faithful,  what  an 
excellent  and  a  precious  treasure  the  true  knowledge  of  Christ  is. 
Therefore  they  do  not  labour  so  diligently  and  so  carefully  as  they 
should  do,  to  obtain  and  retain  the  same.  Moreover,  the 
greater  part  of  those  that  hear  the  word,  are  exercised  Avith  no 
cross  or  aflliction :  they  wrestle  not  against  sin,  death,  and  the 
devil,  but  live  in  security  without  any  conflict.  Such  men, 
because    they   are   not  proved    and   tried  with  temptations,   and 


COMMENTARY   ON    GALATIANS.  399 

therefore  are  not  armed  with  the  word  of  God  against  the  subtleties 
of  the  devil,  never  feel  the  use  and  power  of  the  word.  Indeed, 
whilst  they  are  among  faithful  ministers  and  preachers,  they  can 
follow  their  words,  and  say  as  they  say,  persuading  themselves 
that  they  perfectly  understand  the  matter  of  justification.  But 
when  they  are  gone,  and  wolves  in  sheep's  clothing  are  come  in 
their  place  it  happeneth  unto  them  as  it  did  to  the  Galatians ; 
that  is  to  say,  they  are  suddenly  seduced  and  easily  turned  back 
to  weak  and  beggarly  rudiments. 

Paul  hath  here  his  pecuUar  manner  of  speech,  which  the  other 
Apostles  did  not  use.  For  there  was  none  of  them  besides  Paul 
that  gave  such  names  to  the  law ;  to  wit,  that  it  is  a  weak  and 
a  beggarly  rudiment,  that  is  to  say,  utterly  unprofitable  to  righ- 
teousness. And  surely  I  durst  not  have  given  such  terms  unto 
the  law,  but  should  have  thought  it  a  great  blasphemy  against  God, 
if  Paul  had  not  done  so  before.  But  of  this  I  have  entreated 
more  largely  before,  where  I  showed  when  the  law  is  weak  and 
beggarly,  and  when  it  is  most  strong  and  rich,  &c.  Now  if  the 
law  of  God  be  weak  and  unprofitable  to  justification,  much  more 
are  the  laws  and  decrees  of  the  Pope  weak  and  unprofitable  to 
justification.  Therefore  we  give  sentence  against  the  ordinances, 
laws,  and  decrees  of  the  Pope,  with  such  boldness  and  assurance, 
as  Paul  did  against  the  law  of  God,  that  they  are  not  only  weak 
and  beggarly  rudiments,  and  utterly  unprofitable  to  righteousness, 
but  also  execrable,  accursed,  devihsh,  and  damnable ;  for  they 
blaspheme  grace,  they  overthrow  the  Gospel,  abolish  faith,  take 
away  Christ,  &c. 

Forasmuch  then  as  the  Pope  requireth  that  we  should  keep 
his  laws  as  necessary  to  salvation,  he  is  very  Antichrist  and  the 
vicar  of  Satan ;  and  as  many  as  cleave  unto  him,  and  confirm 
his  abominations  and  blasphemies,  or  keep  them  to  this  end,  that 
thereby  they  may  merit  the  forgiveness  of  their  sins,  are  the  servants 
of  Antichrist  and  of  the  devil.  Now  such  hath  the  doctrine  of 
the  Papistical  church  been  of  a  long  time,  that  these  laws  ought 
to  be  kept  as  necessary  to  salvation.  Thus  the  Pope  sitteth  in 
the  temple  of  God,  vaunting  himself  as  God ;  he  setteth  himself 
against  God,  and  exalteth  himself  above  all  that  is  called  God  or 
worshipped,  &c. ;  and  men's  consciences  more  feared  and  reve- 
renced the  laws  and  ordinances  of  the  Pope,  than  the  Avord  of  God 
and  his  ordinances.  By  this  means  he  was  made  the  Lord  of 
heaven  and  earth,  and  of  hell,  and  bare  a  triple  crown  upon  his 


400  COMMENTARY    ON    GALATIANS. 

head.  The  cardinals  also  and  bishops,  his  creatures,  were  made 
kings  and  princes  of  the  world ;  and  therefore,  if  he  did  not  bur- 
den men's  consciences  with  the  laws,  he  could  not  long  maintain 
his  terrible  power,  his  dignity,  and  his  riches ;  but  his  whole 
kingdom  would  quickly  fall. 

This  place,  which  Paul  here  handleth,  is  weighty  and  of  great 
importance,  and  therefore  the  more  diligently  to  be  marked  ;  to 
wit,  that  they  which  fall  from  grace  to  the  law,  do  utterly  lose 
the  knowledge  of  the  truth  ;  they  see  not  their  own  sins  ;  they 
neither  know  God,  nor  the  devil,  nor  themselves ;  and  moveover 
they  understand  not  the  force  and  use  of  the  law,  although  they 
brag  never  so  much  that  they  keep  and  observe  the  same.  For 
without  the  knowledge  of  grace,  that  is  to  say,  without  the  Gospel 
of  Christ,  it  is  impossible  for  a  man  to  give  his  definition  of  the 
law,  that  it  is  a  weak  and  a  beggarly  rudiment,  and  unprofitable 
to  righteousness.  But  he  rather  judgeth  quite  contrary  of  the 
law  ;  to  wit,  that  it  is  not  only  necessary  to  salvation,  but  also  that 
it  strengtheneth  such  as  are  weak,  and  enricheth  such  as  are  poor 
and  beggarly ;  that  is  to  say,  that  such  as  obey  and  observe  the 
same  shall  be  able  to  merit  righteousness  and  everlasting  salvation. 
If  this  opinion  remain,  the  promise  of  God  is  denied,  Christ  is 
taken  away,  lying,  impiety,  and  idolatry  is  established.  Now 
the  Pope  with  all  his  bishops,  his  schools,  and  whole  synagogue, 
taught  that  his  laws  are  necessary  to  salvation  :  therefore  he  was 
a  teacher  of  weak  and  beggarly  elements,  wherewith  he  made  the 
church  of  Christ  throughout  the  whole  world  most  weak  and 
beggarly  ;  that  is  to  say,  he  burdened  and  miserably  tormented 
the  church  with  his  wicked  laws,  defacing  Christ,  and  burying  his 
Gospel. 

Verse  9.     Whereu?ito  ye  will  be  in  bondage  again. 

This  he  addeth,  to  declare  that  he  speaketh  of  proud  and  pre- 
sumptuous hypocrites,  which  seek  to  be  justified  by  the  law,  as  I 
have  shown  before.  For  otherwise  he  calleth  the  law  holy  and 
good.  As,  "  we  know  that  the  law  is  good,  if  a  man  use  it  rightly" 
(1  Tim.  i. ;)  that  is  to  say,  civilly  to  bridle  evil  doers,  and  spiri- 
tually to  increase  transgressions.  (Gal.  iii.  19.)  But  whosoever 
observeth  the  law  to  obtain  righteousness  before  God,  maketh  the 
law,  which  is  good,  damnable  and  hurtful  unto  himself.  He 
reproveth  the  Galatians,  therefore,  because  they  would  be  in 
bondage  to  the  law  again,  which  doth  not  take  away  sin,  but 


COMMENTARY   ON    GALATIANS.  401 

increaseth  sin.  For  whilst  a  sinner,  being  weak  and  poor  himself, 
seeketh  to  be  justified  by  the  law,  he  findeth  nothing-  in  it  but  weak- 
ness and  poverty  itself.  And  here  two  sick  and  feeble  beggai-s  meet 
together,  of  whom  the  one  is  not  able  to  help  and  heal  the  other,  but 
rather  molesteth  and  troubleth  the  other. 

We,  as  being  strong  in  Cluist,  wUl  gladly  serve  the  law ;  not 
the  weak  and  beggarly,  but  the  mighty  and  rich  law,  that  is  to 
say,  so  far  forth  as  it  hath  power  and  dominion  over  the  body; 
for  then  we  serve  the  law,  but  only  in  our  body  and  outward 
members,  and  not  in  our  conscience,  but  the  Pope  requireth 
that  we  should  obey  his  laws  with  this  opinion,  that  if  we  do  this 
or  that,  we  are  righteous  ;  if  we  do  it  not,  we  are  damned.  Here 
the  law  is  no  more  than  a  weak  and  beggarly  element.  For 
whilst  this  bondage  of  the  conscience  continueth  under  the  law, 
there  can  be  nothing  but  mere  weakness  and  poverty.  Where- 
fore all  the  weight  of  the  matter  lieth  in  this  word  "  to  serve." 
The  meaning,  therefore,  of  Paul  is  this,  that  he  would  not  have 
the  conscience  to  serve  under  the  law  as  a  captive,  but  to  be  free 
and  to  have  dominion  over  the  law.  For  the  conscience  is  dead 
to  the  law  through  Christ,  and  the  law  again  unto  the  conscience. 
Whereof  we  have  more  largely  entreated  afore  in  the  second 
chapter. 

Verse  10,-    Ye  observe  days  and  mouths,  times  and  years. 

By  these  words  he  plainly  declareth  what  the  false  apostles  taught, 
namely,  the  observation  of  days,  months,  times,  and  years.  The 
Jews  were  commanded  to  keep  holy  the  sabbath-day,  the  new 
moons,  the  first  and  the  seventh  month,  the  three  appointed  times 
or  feasts,  namely,  the  paschal  or  passover,  the  feast  of  weeks,  of 
the  tabernacles,  and  the  year  of  jubilee.  These  ceremonies  the 
Galatians  were  constrained  by  the  false  apostles  to  keep  as 
necessary  to  righteousness.  Therefore  he  saith,  that  they,  losing 
the  grace  and  liberty  which  they  had  in  Christ,  were  turned  back 
to  the  serving  of  weak  and  beggarly  elements.  For  they  were 
persuaded  by  the  false  apostles,  that  these  laws  must  needs  be 
kept,  and,  by  keeping  of  them,  they  should  obtain  righteousness  ; 
but  if  they  kept  them  not,  they  should  be  damned.  Contrariwise, 
Paul  can  in  no  wise  suffer  that  men's  consciences  should  be  bound 
to  the  law  of  Moses,  but  always  delivered  them  from  the  law. 
"Behold  T,  Paul,"  saith  he  a  Uttle  after,  in  the  fifth  chapter, 
"  do  write  unto  you,  that  if  ye  be  circumcised,  Christ  shall 
profit  you  nothing."     And,  "let  no  man  judge  you  in   meat  or 

51 


402  COMMENTARY   ON    QALATIANS.  ^ 

drink,  or  in  a  piece  of  an  holyday,  or  of  a  new  moon  or  sabbath- 
day,"  &c.  (Col.  ii.)  So  saith  our  Saviour  Clirist ;  "  The  kingdom  of 
God  cometli  not  with  observation  of  the  law."  (Luke  xvii.  20.) 
Much  less  tlien  are  men's  consciences  to  be  burdened  and  snared 
with  human  traditions. 

Verse  11.     /  am  in  fear  of  you,  lest  I  have  bestowed  on  you 
labour  in  vain. 

Here  Paul  showeth  himself  to  be  greatly  troubled  through  the 
fall  of  the  Galatians ;  whom  he  would  more  bitterly  reprove,  but 
that  he  feareth  lest,  if  he  should  deal  with  them  more  sharply,  he 
should  not  only  not  make  them  better,  but  more  ofl'end  them,  and 
so  utterly  alienate  their  minds  from  him.  Therefore,  in  writing, 
he  changeth  and  mitigateth  his  words ;  and,  as  though  all  the 
harm  redounded  unto  himself,  he  saith,  "  I  am  in  fear  of  you, 
lest  I  have  bestowed  my  labour  on  you  in  vain :"  that  is  to  say, 
It  grieveth  me  that  I  have  preached  the  Gospel  with  so  great 
diligence  and  faithfulness  amongst  you,  and  see  no  fruit  to  come 
thereof.  Notwithstanding,  although  he  show  a  very  loving  and 
a  fatherly  affection  towards  them,  yet  withal  he  chideth  them 
somewhat  sharply,  but  yet  covertly.  For  when  he  saith,  that  he 
had  laboured  in  vain — that  is  to  say,  that  he  had  preached  the 
Gospel  among  them  without  any  fruit — he  showeth  covertly  that 
either  they  were  obstinate  unbelievers,  or  else  were  fallen  from 
the  doctrine  of  faith.  Now  both  these,  as  well  unbelievers  as 
backsUders  from  the  doctrine  of  faith,  are  sinners,  wicked,  unrigh- 
teous, and  damned.  Such  therefore  do  obey  the  law  in  vain ;  they 
observe  days,  months,  and  years  in  vain.  And  in  these  words,  "  I 
am  in  fear  of  you,  lest  I  have  bestowed  on  you  labour  in  vain,"  ia 
contained  a  certain  secret  excommunication.  For  the  Apostle  mean- 
eth  hereby  that  the  Galatians  were  secluded  and  separate  from 
Christ,  unless  they  speedily  returned  to  sound  and  sincere  doctrine 
again ;  yet  he  pronounced  no  open  sentence  against  them.  For  he 
perceived  that  he  could  do  no  good  with  over-sharp  dealing  ;  where- 
fore he  changeth  his  style,  and  speaketh  them  fair,  saying, 

Verse  12.    Be  ye  as  I,  for  I  am  even  as  you. 

Hitherto  Paul  has  been  occupied  wholly  in  teaching,  and  being 
moved  with  this  great  enormity  and  wicked  revolting  of  the 
Galatians,  he  was  vehemently  incensed  against  them,  and  chid 
them    bitterly,    caUing  them  fools,  bewitched,  not  beUeving  the 


COMMENTARY   ON    GALATIANS.  403 

truth,  cmcifiers  of  Christ,  <fec.  Now,  the  greater  part  of  his  Epistle 
being  finished,  he  beginneth  to  perceive  that  he  had  handled 
them  too  sharply.  Therefore,  being  careful  lest  he  should  do  more 
hurt  than  good  through  his  severity,  he  showeth  that  his  sharp 
chiding  proceeded  of  a  fatherly  affection  and  a  true  apostolical 
heart ;  and  so  he  amplifieth  the  matter  with  sweet  and  gentle 
words,  to  the  end  that  if  he  had  offended  any,  as  no  doubt  there 
were  many  offended,  by  these  sweet  and  loving  words  he  might  win 
them  again. 

And  here,  by  his  own  example,  he  admonisheth  all  pastors  and 
ministers,  that  they  ought  to  bear  a  fatherly  and  motherly  affection, 
not  towards  ravening  wolves,  but  towards  the  poor  sheep,  miserably 
seduced  and  going  astray,  patiently  bearing  with  their  faults  and 
infirmities,  instructing  and  restoring  them  with  the  spirit  of  meek- 
ness ;  for  they  cannot  be  brought  in  the  right  way  by  any  other 
means,  and  by  over  sharp  reproving  and  rebuking  they  are  pro- 
voked to  anger,  or  else  to  desperation,  but  not  to  repentance.  And 
here  is  to  be  noted  by  the  way,  that  such  is  the  nature  and  fruit  of 
true  and  sound  doctrine,  that  when  it  is  well  taught  and  well  under- 
stood, it  joineth  men's  hearts  together  with  a  singular  concord,  but 
when  men  reject  godly  and  sincere  doctrine,  and  embrace  errors, 
this  unity  and  concord  is  soon  broken.  Therefore,  as  soon  as  thou 
seest  thy  brethren  seduced  by  vain  and  fantastical  spirits,  to  fall 
from  the  article  of  justification,  thou  shalt  perceive  that  by  and  by 
they  will  pursue  the  faithful  with  bitter  hatred,  whom  before  they 
most  tenderly  loved. 

This  we  find  to  be  true  at  this  day  in  our  false  brethren  and 
other  sectaries,  who  at  the  beginning  of  the  reformation  of  the 
Gospel  were  glad  to  hear  us  and  read  our  books  with  great  zeal 
and  affection.  They  acknowledged  the  grace  of  the  Holy  Ghost 
in  us,  and  reverenced  us  for  the  same,  as  the  ministers  of  God. 
Some  of  them  also  lived  familiarly  with  us  for  a  time,  and 
behaved  themselves  very  modestly  and  soberly.  But  when  they 
were  departed  from  us,  and  perverted  by  the  wicked  doctrine  of 
the  sectaries,  they  showed  themselves  more  bitter  enemies  to  our 
doctrine  and  our  name  than  any  other.  I  do  much  and  often 
marvel  whereupon  they  should  conceive  such  a  deadly  hatred 
against  us,  whom  they  before  so  dearly  and  so  tenderly  loved,  for 
we  offended  them  not  in  any  thing,  nor  gave  them  any  occasion 
to  hate  us.  Yea,  they  are  constrained  to  confess  that  we  desire 
nothing  more  than  that  the  glory  of  God  may  be  advanced,  the 
benefit  of  Christ  truly  known,  and  the  truth  of  the  Gospel  purely 


404  COMMENTARY  ON   GALATIANS. 

taught,  which  God  hath  now  again  in  these  latter  days  revealed 
by  us  unto  this  unthankful  world,  which  thing  should  rather 
provoke  them  to  love  us  than  to  hate  us.  I  marvel  therefore  not 
without  cause,  whereof  this  change  cometh.  Verily  there  is  no 
other  cause,  but  that  they  have  gotten  unto  themselves  new 
masters  and  hearkened  to  new  teachers,  whose  poison  hath  so 
infected  them,  that  now  of  very  friends  they  are  become  our  mortal 
enemies.  And  I  see  the  condition  of  the  Apostles  and  all  other 
faithful  ministers  to  be  such,  that  their  disciples  and  hearers  being 
once  infected  with  the  errors  of  the  false  apostles  and  heretics, 
have  and  do  set  themselves  against  them,  and  become  their 
enemies.  There  were  very  few  amongst  the  Galatians  which 
continued  in  the  sound  doctrine  of  the  Apostle.  All  the  rest 
being  seduced  by  the  false  apostles,  did  not  acknowledge  Paul 
for  their  pastor  and  teacher  any  more ;  yea,  there  was  nothing 
more  odious  unto  them  than  the  name  and  doctrine  of  Paul.  And 
I  fear  me,  that  this  Epistle  brought  very  few  of  them  back  again 
from  their  error. 

If  the  hke  case  should  happen  to  us ;  that  is  to  say,  if  in  our 
absence  our  church  should  be  seduced  by  fantastical  heads,  and 
we  should  write  hither,  not  one  or  two,  but  many  epistles,  we 
should  prevail  little  or  nothing  at  all.  Our  men,  a  few  only 
excepted  of  the  stronger  sort,  would  use  themselves  no  otherwise 
towards  us,  than  they  do  at  this  day  which  are  seduced  by  the 
sectaries,  who  would  sooner  worship  the  Pope,  than  they  would 
obey  our  admonitions  or  approve  our  doctrine.  No  man  shall 
persuade  them  they  reject  Christ,  and  return  again  to  weak  and 
beggarly  elements,  and  to  those  which  by  nature  are  no  gods. 
They  can  abide  nothing  less  than  to  hear  that  their  teachers,  by 
whom  they  are  seduced,  are  overthrowers  of  the  Gospel  of  Christ, 
and  troublers  of  men's  consciences.  The  Lutherans,  say  they, 
are  not  the  only  wise,  they  alone  do  not  preach  Christ,  they  alone 
have  not  the  Holy  Ghost,  the  gift  of  prophecy,  and  the  true 
understanding  of  the  Scriptures.  Our  teachers  are  in  nothing 
inferior  unto  them ;  yea,  in  many  things  they  excel  them,  because 
they  follow  the  Spirit  and  teach  spiritual  things.  Contrariwise, 
they  never  yet  tasted  what  true  divinity  meant,  but  stick  in  the 
letter,  and  therefore  they  teach  nothing  but  the  catechism,  faith, 
and  charity,  <fec.  Wherefore,  as  I  am  wont  to  say,  like  as  to  fall 
in  faith  is  an  easy  matter,  so  is  it  most  perilous,  to  wit,  even  from 
the  high  heaven  into  the  deep  pit  of  hell.  It  is  not  such  as 
properly  followeth  the  nature  of  man,  as  myrder,  adultery,  and 


COMMENTARY   ON   GALATIANS.  405 

such-like,  but  devilish  and  the  proper  work  of  the  devil.  For  they 
which  so  fall,  cannot  be  easily  recovered,  but  most  commonly  they 
continue  perverse  and  obstinate  in  their  error.  Therefore  the  latter 
end  of  those  men  is  worse  than  the  beginning,  as  our  Saviour 
Christ  witnesseth  when  he  saith,  "  The  unclean  spirit  being  cast 
out  of  his  house,  when  he  returneth,  he  entereth  in  again,  not  alone, 
but  taketh  unto  him  seven  spirits  worse  than  himself,  and  there 
dwelleth,"  <fcc.    (Matt  xii.  43.) 

Paul  therefore  perceiving  through  the  revelation  of  the  Holy 
Ghost,  that  it  was  to  be  feared  lest  the  minds  of  the  Galatians, 
whom  of  a  godly  zeal  he  had  called  foolish  and  bewitched,  (fcc, 
by  this  sharp  chiding  should  rather  be  stirred  up  against  him  than 
amended  (especially  since  he  now  knew  that  the  false  apostles 
were  among  them,  who  would  expound  this  sharp  chiding,  which 
proceeded  from  a  fatherly  affection,  unto  the  worst,  crying  out, 
Now  Paul,  which  some  of  you  so  greatly  praise,  showeth  what  he 
is,  and  with  what  spirit  he  is  led  ;  who,  when  he  was  with  you, 
would  seem  to  be  unto  you  a  father,  but  his  letters  show  in  his 
absence  that  he  is  a  tyrant,  &c. ;)  therefore  he  is  so  troubled 
through  a  godly  care  and  fatherly  affection,  that  he  cannot  well 
tell  how  and  what  to  write  to  them.  For  it  is  a  dangerous  thing 
*  for  a  man  to  defend  his  cause  against  those  which  are  absent,  and 
have  now  begun  to  hate  him,  and  are  persuaded  by  others  that  his 
cause  is  not  good.  Therefore  being  in  great  perplexity,  he  saith 
a  little  after,  "  I  am  troubled  and  at  my  wit's  end  for  your  cause  ;" 
that  is,  I  know  not  what  to  do,  or  how  to  deal  with  you. 

Verse  12.     Be  ye  as  I  am,  for  I  am  as  ye  are. 

These  words  are  to  be  understood,  not  of  doctrine,  but  of  affections. 
Therefore  the  meaning  is  not,  "  Be  ye  as  I  am  ;"  that  is  to  say, 
think  of  doctrine  as  I  do ;  but,  bear  such  an  affection  towards  me 
as  I  do  towards  you.  As  though  he  would  say.  Perhaps  I  have 
too  sharply  chidden  you  ;  but  pardon  tliis  my  sharpness,  and  judge 
not  my  heart  by  my  words,  but  my  words  by  the  affection  of  my 
heart.  My  words  seem  rough,  and  my  chastisement  sharp,  but 
my  heart  is  loving  and  fatherly.  Therefore,  O  my  Galatians ! 
take  this  my  chiding  with  such  a  mind  as  I  bear  towards  you  :  for 
the  matter  required  that  I  should  show  myself  so  sharp  and  severe 
towards  you. 

•  Even  so  may  we  also  of  ourselves.  Our  correction  is  severe, 
and  our  manner  of  writing  sharp  and  vehement ;  but  certainly 
there  is  no  bitterness  in  our  heart,  no  envy,  no  desire  of  revenge 


406  COMMENTARY   ON    GALATIANS. 

against  our  adversaries ;  but  there  is  in  us  a  godly  carefulness  and 
sorrow  of  spirit.  We  do  not  so  hate  the  Pope  and  other  erroneous 
spirits,  that  we  wish  any  evil  unto  them,  or  desire  their  destruction  ; 
but  rather  we  desire  that  they  may  return  again  to  the  right  way, 
and  be  saved  together  with  us.  The  schoolmaster  chastiseth  the 
scholar,  not  to  hurt  him,  but  to  reform  him.  The  rod  is  diarp, 
but  correction  is  necessary  for  the  child,  and  the  heart  of  him  that 
correcteth,  loving  and  friendly.  So  the  father  chastiseth  his  son, 
not  to  destroy  him,  but  to  reform  and  amend  him.  Stripes  are 
sharp  and  grievous  to  the  child,  but  the  father's  heart  is  loving 
and  kind ;  and  unless  he  loved  his  child,  he  would  not  chastise 
him,  but  cast  him  off,  despair  of  his  welfare,  and  suffer  him  to 
perish.  Tliis  correction  therefore  which  he  giveth  to  his  child,  is 
a  token  of  fatherly  affection,  and  is  profitable  for  the  child.  Even 
so,  O  my  Galatians  !  think  ye  likewise  of  my  dealing  towards 
you ;  then  ye  will  not  judge  my  chiding  to  be  sharp  and  bitter, 
but  profitable  for  you.  "  Chastisements  for  the  present  time 
seemeth  not  to  be  joyous,  but  grievous :  but  afterwards  it  bringeth 
the  quiet  fruit  of  righteousness  unto  them  which  are  exercised 
thereby."  (Heb.  xii.  11.)  Let  the  same  affection  therefore  be  in 
you  towards  me  which  I  bear  towards  you.  I  bear  a  loving  heart 
towards  you  ;  the  same  I  desire  again  of  you. 

Thus  he  speaketh  them  fair,  and  with  this  fair  speech  he  still 
continueth,  that  he  might  pacify  their  minds  which  were  stirred 
up  against  him  by  his  sharp  chiding.  Notwithstanding  he  revoketh 
not  his  severe  words.  Indeed,  he  confesseth  that  they  were  sharp 
and  bitter ;  but  necessity,  saith  he,  compelled  me  to  reprehend 
you  somewhat  sharply  and  severely :  but  that  which  I  did,  pro- 
ceeded of  a  sincere  and  loving  heart  towards  you.  The  physician 
giveth  a  bitter  potion  to  his  patient,  not  to  hurt  him,  but  to  cure 
him.  If  then  the  bitterness  of  the  medicine  which  is  given  to  the 
sick  body,  is  not  to  be  imputed  to  the  physician,  but  to  the  me- 
dicine and  the  malady  ;  judge  ye  also  in  like  manner  of  my  severe 
and  sharp  reprehension. 

Verse  12.    Brethren,  I  beseech  you  :  ye  have  not  hurt  me  at  all. 

Is  this  to  beseech  the  Galatians,  when  he  calleth  them  bewitched, 
disobedient  to  the  truth,  and  crucificrs  of  Christ?  It  seemeth 
rather  to  be  a  great  rebuke.  But  contrariwise,  Paul  saith,  that  it 
is  no  rebuke,  but  an  earnest  beseeching,  and  indeed  so  it  is.  Ancf" 
it  is  as  much  as  if  he  said,  I  confess  that  I  have  chidden  you 
somewhat  bitterly,  but  take  it  in  good  part,  and  then  shall  ye  find 


COMMENTARY    ON   GALATIANS.  407 

this  my  chiding  to  be  no  chiding,  but  a  praying  and  a  beseeching. 
If  a  father  likewise  do  sharply  correct  his  son,  it  is  as  much  as  if  he 
said,  My  son,  I  pray  thee  to  be  a  good  child,  disc.  It  seemeth  indeed 
to  be  a  correction  ;  but  if  ye  respect  the  father's  heart,  it  is  a  gentle 
and  earnest  beseeching. 

Verse  12.      Ye  have  not  hurt  me  at  alL 

As  if  he  said,  Why  should  I  be  angry  with  you,  or  of  a  malicious 
mind  speak  evil  of  you,  seeing  ye  have  nothing  offended  me  ?  Why 
then  sayest  thou  that  we  are  perverted,  that  we  have  forsaken  thj 
doctrine,  that  we  are  foolish,  bewitched,  <fcc.?  These  things  do  wit- 
ness that  we  have  offended  thee.  He  answereth :  Ye  have  not  of- 
fended me  but  yourselves,  and  therefore  I  am  thus  troubled,  not  for 
mine  own  cause,  but  for  the  love  I  bear  unto  you.  Think  not  there- 
fore, that  my  chiding  did  proceed  of  malice,  or  any  evil  affectioru 
For  I  take  God  to  witness,  ye  have  done  me  no  wrong,  but  contrari- 
wise ye  have  bestowed  great  benefits  upon  me. 

Thus  speaking  them  fair,  he  prepareth  their  minds  to  suffer  his 
fatherly  chastisement  with  a  childlike  affection.  And  this  is  to 
temper  wormwood  or  a  l^itter  portion  with  honey  and  sugar,  to 
make  it  sweet  again.  So  parents  speak  their  children  fair  when 
they  have  well  beaten  them,  giving  them  apples,  pears,  and  other 
like  things,  whereby  the  children  know  that  their  parents  love  them 
and  seek  to  do  them  good,  how  sharp  soever  their  correction  doth 
appear. 

Verse  13.  And  ye  know  how  through  the  infirmity  of  the  flesh 
/preached  the  Gospel  unto  you  at  the  first.  And  the  trial 
of  m,e  which  was  in  m-y  fleshy  ye  despised  not,  neither  ab- 
horred, hut  ye  received  one  as  an  angel  of  God,  yea  as 
Christ  Jesus. 

Now  he  declareth  what  pleasure  he  had  received  of  the  Galatians. 
The  first  benefit,  saith  he,  which  I  esteem  as  the  greatest  of  all, 
was  this :  When  I  began  first  to  preach  the  Gospel  amongst  you, 
and  that  through  the  infirmity  of  the  flesh  and  great  temptations, 
my  cross  did  nothing  at  all  offend  you  ;  but  ye  showed  yourselves 
so  loving,  so  kind,  and  so  friendly  towards  me,  that  not  only  ye 
were  not  offended  with  this  my  infirmity  of  the  flesh,  with  my 
temptations  and  afflictions  wherewith  I  was  almost  overwhelmed, 
but  also  ye  loved  me  dearly,  and  received  me  as  an  angel  of  God, 
yea  rather  as  Christ  Jesus  himself.    This  is  indeed  a  great  com- 


408  COMMENTARY   ON   GALATIANS. 

mendation  of  the  Galatians,  that  they  received  the  Gospel  of  a 
man  so  contemptible  and  afflicted  on  every  side  as  Paul  was.  For 
where  he  preached  the  Gospel  amongst  them,  both  the  Jews  and 
Gentiles  murmured  and  raged  against  him.  For  all  the  mighty, 
wise,  religious,  and  learned  men  hated,  persecuted,  and  blasphemed 
Paul.  With  all  this  the  Galatians  were  no  wit  offended,  but, 
turning  their  eyes  from  the  beholding  of  this  infirmity,  these  temp- 
tations and  dangers,  tliey  did  not  only  hear  that  poor,  despised, 
wretched,  and  afflicted  Paul,  and  acknowledged  themselves  to  be  his 
disciples,  but  also  they  received  and  heard  him  as  an  angel  of 
God,  yea,  as  Jesus  Christ  himself.  This  is  worthy  commendation, 
and  a  singular  virtue  of  the  Galatians,  and  indeed  such  a  commen- 
dation as  he  giveth  to  none  of  all  those  to  whwn  he  wrote,  besides 
these  Galatians. 

Jerome  and  certain  other  of  the  ancient  fathers  expound  this  in- 
firmity of  the  flesh  in  Paul,  to  be  some  disease  of  the  body,  or  some 
temptation  of  lust.  These  men  lived  when  the  church  was  out- 
wardly in  a  peaceable  and  prosperous  state,  without  any  cross  or  per- 
secution. For  then  the  bishops  began  to  increase  in  riches,  estima- 
tion, and  glory  in  the  world.  And  many  also  exercised  tyranny 
over  the  people  which  were  committed  to  tlieir  charge,  as  the  eccle- 
siastical history  witnesseth.  Few  did  their  duty,  and  they  that 
would  seem  to  do  it,  forsaking  the  doctrine  of  the  Gospel,  set  forth 
their  own  decrees  to  the  people.  Now,  when  the  pastcf  s  and  bishops 
are  not  exercised  with  the  word  of  God,  but  neglect  the  pure  and 
sincere  preaching  thereof,  they  must  needs  fall  into  security ;  for 
they  are  not  exercised  \\nth  temptations,  with  the  cross  and  persecu- 
tions, which  are  wont  always  undoubtedly  to  follow  the  pure  preach- 
ing of  the  word.  Therefore  it  was  impossible  that  they  should 
understand  Paul.  But  we,  by  the  grace  of  God,  have  sound  and 
sincere  doctrine,  which  also  we  preach  and  teach  freely,  and  there- 
fore are  compelled  to  suffer  the  bitter  hatred,  afflictions,  and  persecu- 
tions of  the  devil  and  the  world.  And  if  we  were  not  exercised  out- 
wardly by  tyrants  and  sectaries  with  force  and  subtility,  and  in- 
wardly with  terrors  and  flery  darts  of  the  devil,  Paul  should  be  aa 
obscure  and  unknown  unto  us,  as  he  was  in  times  past  to  the  whole 
world,  and  yet  is  to  the  Papists,  the  Anabaptists,  and  other  our  adver- 
saries. Therefore  the  gift  of  knowledge  and  interpretation  of  the 
Scriptures,  and  our  study,  together  with  our  inward  and  outward 
temptations,  open  unto  us  the  meaning  of  Paul,  and  the  sense  of  the 
Holy  Scriptures.  • 


COMMENTARY    ON    GALATIANS.  409 

Paul  therefore  calleth  the  infirmity  of  the  flesh,  no  disease  of 
the  body,  or  temptation  of  lust,  but  his  suffering  and  affliction 
which  he  sustained  in  his  body ;  which  he  setteth  against  the 
virtue  and  power  of  the  Spirit.  But  lest  we  should  seem  to  wrest, 
and  pervert  Paul's  words,  let  us  hear  himself  speaking  in  2  Cor. 
xii.  "  Very  gladly  will  I  rejoice  rather  in  mine  infirmites,  that 
the  power  of  Christ  may  dwell  in  me.  Therefore  I  take  pleasure 
in  infirmities,  in  reproaches,  in  necessities,  in  persecutions,  in 
anguish  for  Christ's  sake  :  for  when  I  am  weak,  then  am  I  strong." 
And  in  the  eleventh  chapter,  "  In  labours  more  abundant,  in  stripes 
above  measure,  in  prisons  more  plenteous,  in  death  oft.  Of  the 
Jews  five  times  received  I  forty  stripes  save  one.  I  was  thrice  beaten 
with  rods.  I  was  once  stoned.  I  suffered  thrice  shipwreck,"  <fcc. 
These  afflictions  which  he  suffered  in  his  body  he  called  the  infir- 
mity of  the  flesh,  and  not  any  corporal  disease.  As  though  he 
would  say.  When  I  preached  the  Gospel  amongst  you,  I  was  op- 
pressed with  sundry  temptations  and  afflictions.  I  was  always  in 
danger  both  of  the  Jews  or  the  Gentiles,  and  also  of  false  brethren. 
I  suffered  hunger,  and  wanted  all  things.  I  was  the  very  filth  and 
off-scouring  of  the  world.  He  maketh  mention  of  this  his  infirmity 
in  many  places,  as  in  1  Cor.  iv. ;  2  Cor.  iv.  6,  11,  12  ;  and  in  many 
other. 

We  see  then  that  Paul  calleth  afflictions  the  infirmities  of  the 
flesh,  which  he  suffered  in  the  fleshy  hke  as  the  other  Apostles, 
the  Prophets,  and  all  godly  men  did :  notwithstanding  he  was 
mighty  in  spirit.  For  the  power  of  Christ  was  in  him,  which 
always  reigned  and  triumphed  through  him.  Which  thing  he 
testifieth  in  2  Cor.  xii.  in  these  words  :  "  For  when  I  am  weak, 
then  am  I  strong."  Also,  "  I  will  gladly  rejoice  in  jny  infirmities, 
that  the  power  of  Christ  may  dwell  in  me."  And  in  the  second 
chapter,  "  Thanks  be  to  God,  who  always  maketh  us  to  triumph 
in  Christ."  As  though  he  would  say.  Indeed,  the  devil,  the  Jews, 
and  the  Gentiles  rage  cruelly  against  us  ;  notwithstanding,  we  con- 
tinue constant  and  invincible  against  all  their  assaults,  and  will 
they,  nill  they,  our  doctrine  prevaileth  and  triumpheth.  This  was 
the  strength  and  power  of  spirit  in  Paul,  against  which  he  setteth 
here  the  infirmity  and  bondage  of  the  flesh. 

Now  this  infirmity  of  the  flesh  in  the  godly  doth  wonderfully 
offend  reason.  Therefore  Paul  so  highly  commendeth  the  Gala- 
tians,  because  they  were  not  offended  with  this  great  infirmity 
and  with  this  vile  and  contemptible  form  of  the  cross  which  they 
saw  in  him ;  but  received  him  as  an  angel,  yea,  as  Christ  Jesus. 

52 


410  COMMENTARY    ON    GALATIANS. 

And  Christ  himself  also  armeth  the  faithful  against  this  base  and 
contemptible  form  of  the  cross  in  which  he  appeared,  when  he 
saith,  "  Blessed  is  he  that  is  not  offended  in  me."  (Matt.  xi.  6.) 
And  surely  it  is  a  great  matter,  that  they  which  believe  in  him, 
do  acknowledge  him  to  be  Lord  of  all,  and  Saviour  of  the  world  ; 
whom  notwithstanding,  they  hear  to  have  been  the  most  miserable 
of  all  others,  the  least  of  men,  yea  a  very  scorn  of  men,  and  a 
contempt  of  the  world  (Ps.  xxii.  7  :)  briefly,  despised  and  hated 
of  all  men,  and  condemned  to  the  death  of  the  cross,  and  even  of 
his  own  people,  and  especially  of  those  that  were  esteemed  the 
best,  the  wisest,  and  holiest  of  all  other.  This  is  a  great  matter, 
I  say,  not  to  be  moved  with  these  great  offences  and  to  be  able, 
not  only  to  contemn  them,  but  also  to  esteem  this  poor  Christ,  so 
spitefully  scorned,  spit  upon,  whipped,  and  crucified,  more  than  the 
riches  of  all  the  richest,  the  strength  of  all  the  strongest,  the  wisdom 
of  all  the  wisest,  the  holiness  of  all  the  holiest  men,  with  all  the 
crowns  and  sceptres  of  all  the  kings  and  princes  of  the  whole  world. 
They  therefore  are  worthily  called  blessed  of  Christ,  which  are  not 
offended  in  him. 

Now  Paul  had  not  only  outward  temptations  (whereof  I  have 
spoken  already,)  but  also  inward  and  spiritual  temptations,  as 
Christ  had  in  the  garden ;  such  as  that  was  whereof  he  cora- 
plaineth  in  2  Cor.  xii.,  "  That  he  felt  the  prick  or  sting  of  the 
flesh,  and  the  angel  of  Satan  which  buffeted  him."  This  I  say 
by  the  way,  because  the  Papists  expound  this  to  be  a  motion  of 
fleshly  lust ;  but  it  was  a  spiritual  temptation.  And  herein  is  no 
repugnance,  in  that  he  added  this  word  flesh,  saying,  "  A  prick 
was  given  me  in  the  flesh."  Yea,  he  calleth  it  of  purpose  a  prick 
(or  thorn)  in  tlie  flesh."  For  the  Galatians  and  others  which  were 
conversant  with  Paul,  had  seen  him  oftentimes  in  great  heaviness, 
anguish,  and  terror.  Wherefore  the  Apostles  had  not  only  bodily, 
but  also  spiritual  temptations  ;  which  also  he  confesseth  in  2  Cor  \ai., 
with  these  words,  "  Fightings  without,  and  terrors  within."  And 
Luke  saith  in  the  last  of  the  Acts,  that  Paul,  when  he  had  long 
striven  in  the  tempests  of  the  sea,  even  unto  the  heaviness  of  his 
spirit,  was  again  refreshed,  and  waxed  bold  when  he  saw  tJie  breth- 
ren that  first  came  to  Rome  to  meet  him  at  the  market  of  Appius 
and  Three  Taverns.  Also  in  Phil,  ii.,  he  confesseth,  that  God  had 
mercy  upon  him,  in  that  he  restored  Epaphroditus,  so  weak  and 
near  to  death,  unto  health  again,  lest  he  should  have  sorrow  upon 
sorrow.  Therefore  besides  outward  temptation,  the  Apostles  also 
suffered  great  anguish,  heaviness,  and  terrors. 


COMMENTARY    ON   GALATIANS.  4ll 

But  why  saith  Paul  that  he  was  not  despised  of  the  Galatians  ? 
It  seemeth  that  they  despised  him,  when  they  fell  away  from  his 
Gospel.  Paul  expoundeth  himself  When  I  first  preached  to 
you  the  Gospel,  saith  he,  ye  did  not  as  other  people  have  done, 
who,  being  greatly  offended  through  this  my  infirmity,  and  temp- 
tation of  the  flesh,  have  despised  and  rejected  me.  For  man's 
reason  is  soon  offended  with  this  vile  and  contemptible  form  of  the 
cross,  and  judged  those  to  be  stark  mad,  which,  being  so  afflicted, 
will  go  about  to  comfort,  to  help,  and  to  succour  others  :  also,  those 
that  boast  of  their  great  'riches,  that  is  to  say,  of  righteousness, 
strength,  victory  over  sin,  death,  and  all  evils,  of  joy,  salvation,  and 
everlasting  life,  and  yet  notwithstanding  are  fieedy,  weak,  heavy- 
hearted,  and  despised,  evil-entreated,  and  slain,  as  very  noisome 
poisons,  both  of  common-weals  and  religion ;  and  they  which  kill 
them,  think  they  do  high  service  unto  God.  (John  xvi.  2.)  There- 
fore, when  they  promise  unto  others  eternal  treasures,  and  they  them- 
selves perish  so  wretchedly  before  the  world,  they  are  laughed  to  scorn, 
and  compelled,  to  hear  "  Physician,  cure  thyself"  (Luke  iv.  23.) 
And  hereof  come  these  complaints  which  are  every  where  in  the 
Psalms  ;  "  I  am  a  worm,  and  no  man,"  <fec.  Again,  "  Depart  not 
from  me,  for  tribulation  is  at  hand,  and  there  is  none  to  help,"  <fcc. 
(Psalm  xxii.  6,  11.) 

This  is  therefore  a  great  commendation  of  the  Galatians,  that 
tliey  were  not  offended  with  this  infirmity  and  temptation  of  Paul, 
but  received  him  as  an  angel  of  God,  yea,  as  Jesus  Christ.  It 
is  indeed  a  great  virtue  and  worthy  of  great  praise,  to  hear  the 
Apostles  ;  but  it  is  a  greater,  and  a  true  Christian  virtue,  to  give 
ear  unto  one  so  miserable,  weak,  and  contemptible  as  Paul  was 
among  the  Galatians,  as  here  he  witnesseth  of  himself,  and  to 
receive  him  as  an  angel  from  heaven,  and  to  give  him  such  honour 
as  if  he  had  been  Christ  Jesus  himself,  and  not  to  be  offended 
with  his  afflictions,  being  so  great  and  so  many.  Wherefore,  by 
these  words,  he  highly  commendeth  the  virtue  of  the  Galatians, 
which  he  saith  he  will  keep  in  perpetual  remembrance ;  and  so 
greatly  esteemeth  the  same,  that  he  desireth  it  may  be  known 
unto  all  men.  Notwithstanding,  in  setting  forth  so  highly  their 
benefits  and  praises,  he  showeth  covertly  how  entirely  they  loved 
him  before  the  coming  of  the  false  apostles,  and  therewithal  he 
moveth  them  to  continue  as  they  began,  and  to  embrace  him  with 
no  less  love  and  reverence  than  they  did  before.  And  hereby  it 
may  also  appear,  that  the  false  apostles  had  greater  authority 
among  the  Galatians  than  Paul  himself  had ;  for  the  Galatians 


412  COMMENTARY   ON   GALATIANS. 

being  moved  with  their  authority,  preferred  them  far  above  Paul, 
whom  before  they  so  dearly  loved,  and  received  as  an  angel  of 
God,  <fec. 

Yerse  15.      What  was  then  your  felicity  7 

As  if  he  would  say,  How  happy  were  ye  counted  !  How  much 
were  ye  then  praised  and  commended  !  The  hke  manner  of 
speech  we  have  in  the  song  of  the  Viigin  Mary,  "  All  generations 
shall  call  me  blessed."  (Luke  i.  48.)  And  these  words,  "  What 
was  then  your  fehcity?"  contain  in  them  a  certain  vehemency. 
As  if  he  should  say,  Ye  were  not  only  blessed,  but  in  all  things 
most  blessed  and  highly  commended.  Thus  he  goeth  about  to 
qualify  and  mitigate  his  bitter  potion,  that  is  to  say,  his  sharp 
chiding,  fearing  lest  the  Galatians  should  be  offended  therewith ; 
especially  seeing  he  knew  that  the  false  apostles  would  slander 
him,  and  most  spitefully  interpret  his  words.  For  this  is  the 
quality  and  nature  of  these  vipers,  that  they  will  slander  and 
maUciously  pervert  those  words  which  proceed  from  a  simple  and 
sincere  heart,  and  wrest  them  clean  contrary  to  the  true  sense 
and  meaning  thereof  They  are  marvellous  cunning  workmen  in 
this  matter,  far  passing  all  the  wit  and  eloquence  of  all  the  rheto- 
ricians in  the  world.  For  they  are  led  with  a  wicked  spirit,  which 
so  bewitcheth  them,  that  they  being  inflamed  with  a  devilish  rage 
against  the  faithful,  can  no  otherwise  do,  but  maliciously  interpret, 
and  wickedly  pervert,  their  words  and  writings.  Therefore  they 
are  like  unto  the  spider,  that  sucketh  venom  out  of  sweet  and 
pleasant  flowers,  which  proceedeth  not  of  the  flowers,  but  of  their 
own  venomous  nature  which  turneth  that  into  poison  that  of  itself 
is  good  and  wholesome.  Paul,  therefore,  by  these  mild  and  sweet 
words,  goeth  about  to  prevent  the  false  apostles,  to  the  end  they 
should  have  no  occasion  to  slander  and  pervert  his  words,,  after  this 
manner  :  Paul  handleth  you  very  ungently  ;  he  calleth  you  foolish, 
bewitched,  and  disobedient  to  the  truth  ;  which  is  a  sure  token  that 
he  seeketh  not  your  salvation,  but  accounteth  you  as  damned  and 
rejected  of  Christ. 

Verse  15.  For  I  hear  you  record,  that,  if  it  had  been  -possible, 
ye  woidd  have  plucked  out  your  own  eyes,  and  have  given 
them  to  me. 

He  praiseth  the  Galatians  above  measure.  Ye  did  not  only 
entreat  me,  saith  he,  most  courteously,  and  with  all  reverence, 
receiving  me  as  an  angel  of  God,  &c.,  but  also,  if  necessity  had 


COMMENTARY   ON   GALATIANS.  413 

required,  ye  would  have  plucked  our  your  own  eyes,  and  given 
them  unto  me ;  yea,  you  would  have  bestowed  your  lives  for  me. 
And  indeed  the  Galatians  bestowed  their  lives  for  him,  for  in  that 
they  received  and  maintained  Paul  whom  the  world  accounted 
most  execrable  and  accursed,  they  turned  upon  their  own  heads,  as 
receivers  and  maintainers  of  Paul,  the  cruel  hatred  and  indignation 
of  all  the  Jews  and  Gentiles. 

So  also  at  this  day  the  name  of  Luther  is  most  odious  to  the  world. 
He  that  praiseth  me,  sinneth  worse  than  any  idolater,  blasphemer, 
purjurer,  whoremonger,  adulterer,  murderer,  or  thief.  It  must  needs 
be,  therefore,  that  the  Galatians  were  well  established  in  the  doctrine 
and  faith  of  Christ,  seeing  that  they,  with  so  great  danger  of  their 
hves,  received  and  maintained  Paul,  which  was  hated  throughout 
all  the  world,  for  else  they  would  never  have  sustained  that  cruel 
hatred  of  the  whole  world. 

Verse  16.     Am  I  therefore  become  your  enemy  because  I  tell  you 

the  truth  7 

Here  he  showeth  the  reason  why  he  speaketh  the  Galatians  so 
fair,  for  he  suspecteth  that  they  take  him  for  their  enemy,  because 
he  had  reproved  them  so  sharply.  I  pray  you,  saith  he,  set  apart 
these  rebukes,  and  separate  them  from  doctrine,  and  ye  shall 
find  that  my  purpose  was  not  to  rebuke  you,  but  to  teach  you  the 
truth.  Indeed,  I  confess  that  my  Epistle  is  sharp  and  severe,  but 
by  this  severity  I  go  about  to  call  you  back  again  to  the  truth  of 
the  Gospel,  from  the  which  ye  are  fallen,  and  to  keep  you  in  the 
same ;  therefore  apply  this  sharpness  and  this  bitter  potion,  not 
to  your  persons,  but  to  your  disease,  and  judge  me  not  to  be  your 
enemy  in  rebuking  you  so  sharply,  but  rather  think  that  I  am 
your  father,  for  unless  I  loved  you  dearly  as  my  children,  and 
knew  also  that  I  am  beloved  of  you,  I  would  not  have  reproved 
you  so  sharply. 

It  is  the  part  of  a  friend  freely  to  admonish  his  friend  if  he  do 
amiss,  and  when  he  is  so  admonished,  if  he  be  wise,  he  is  not 
angry  with  the  other  which  hath  so  friendly  admonished  him  and 
told  him  the  truth,  but  giveth  him  thanks.  It  is  commonly  seen 
in  the  world  that  truth  bringeth  hatred,  and  that  he  is  accounted 
an  enemy  which  speaketh  the  truth.  But  amongst  friends  it  is 
not  so,  much  less  amongst  Christians.  Seeing,  therefore,  I  have 
reprehended  you  of  mere  love,  to  the  end  ye  might  abide  in  the 
truth,  ye  ought  not  to  be  offended  with  me,  nor  lose  the  truth,  or 
think  me  your  enemy  because  of  my  friendly  and  fatherly  repre- 


414  COMMENTARY   ON   GALATIANS. 

hension.  All  these  things  are  spoken  of  Paul  to  confirm  that  which 
was  said  before  :  "  Be  ye  as  I  am  ;  ye  have  not  hurt  me,"  &>c. 

Verse  17.     Thei/  are  jealous  over  you  amiss. 

He  reproveth  here  the  flattery  of  the  false  apostles.  For  Satan 
is  wont,  by  his  ministers,  through  wonderful  subtlety  and  crafty 
sleights,  to  beguile  the  simple,  a.s  Paul  saith,  "With  fair  speech 
and  flattery  they  deceive  the  hearts  of  the  simple."  (Rom.  xvi.) 
For  first  of  all  they  make  great  protestations  that  they  seek  nothing 
else  but  the  advancement  of  God's  glory,  and  moreover  that  they 
are  moved  by  the  Spirit,  because  the  miserable  people  are  neglected, 
or  else  because  the  truth  is  not  purely  taught  of  others,  to  teach 
the  infallible  truth,  that  by  this  means  the  elect  may  be  delivered 
from  error,  and  may  come  to  the  true  light  and  knowledge  of  the 
truth.  Moreover,  they  promise  undoubted  salvation  to  those  that 
receive  their  doctrine.  If  vigilant  and  faithful  pastors  do  not  with- 
stand these  ravening  wolves,  they  will  do  great  harm  to  the  church 
under  this  pretence  of  godhness,  and  under  this  sheep's  clothing. 
For  the  Galatians  might  say.  Why  dost  thou  inveigh  so  bitterly 
against  our  teachers,  for  that  they  be  jealous  over  us?  for  that 
which  they  do,  they  do  of  zeal  and  mere  love ;  this  ought  not  to 
offend  thee,  (fcc.  Indeed,  saith  he,  they  are  jealous  over  you,  but 
their  jealousy  is  not  good. 

Here  note,  that  zeal  or  jealousy  properly  signifieth  an  angry 
love,  or,  as  ye  would  say,  a  godly  envy.  Elias  saith,  "  I  have 
been  very  jealous  for  the  Lord  of  hosts."  (2  Kings  xix.  10.) 
After  this  manner  the  husband  is  jealous  towards  his  wife,  the 
father  towards  his  son,  the  brother  towards  his  brother  :  that  is  to 
say,  they  love  them  entirely,  yet  so  that  they  hate  their  vices,  and 
go  about  to  mend  them.  Such  a  zeal  the  false  apostles  pretended 
to  bear  towards  the  Galatians.  Paul  indeed  confesseth  that  they 
were  very  zealous  towards  the  Galatians,  but  their  zeal,  saith  he, 
was  not  good.  Now,  by  this  colour  and  subtle  pretence  the 
simple  are  deceived,  when  these  seducers  do  make  them  to  believe 
that  they  bear  a  great  zeal  and  affection  towards  them,  and  that 
they  are  very  careful  for  them ;  Paul  therefore  warnelh  us  here 
to  put  a  difference  betwixt  a  good  zeal  and  an  evil  zeal.  Indeed, 
a  good  zeal  is  to  be  commended,  but  not  an  evil  zeal.  I  am  as 
zealous  over  you,  saith  Paul,  as  they ;  now  judge  ye  which  of 
our  zeals  is  better,  mine  or  theirs ;  which  is  good  and  godly, 
which  is  evil  and  carnal ;  therefore  let  not  their  zeal  so  easily 
seduce  you.    For, 


COMMENTARY   ON   GALATIANS.  415 

Verse  17.     They  would  exclude  us,  that  you  should  altogether 

love  them. 

As  if  he  said,  True  it  is  that  they  are  very  zealous  towards  you,  but 
hy  this  means  they  seek  that  ye  again  should  be  zealous  towards- 
them,  and  reject  me.  If  their  zeal  were  sincere  and  godly,  then  surely 
they  would  be  content  that  I  should  be  beloved  of  you  as  well  as 
they.  But  they  hate  our  doctrine,  and  therefore  their  desire  is,  that 
it  may  be  utterly  abolished,  and  their  own  preached  amongst  you. 
Now,  to  the  end  they  might  bring  this  to  pass,  they  go  about  by 
this  jealousy  to  pluck  your  hearts  from  me,  and  to  make  me  odi- 
ous unto  you,  that  when  ye  have  received  a  hatred  against  me  and 
my  doctrine,  and  turned  your  affection  and  zeal  towards  them,  ye 
should  love  them  only,  and  receive  no  other  doctrine  but  theirs. 
Thus  he  bringeth  the  false  apostles  into  suspicion  among  the  Gala- 
tiansj  showing  that  by  this  goodly  pretence  they  go  about  to  deceive 
them.  So  our  Saviour  Christ  also  warneth  us,  saying,  "  Take  heed 
of  false  prophets,  which  come  to  you  in  sheep's  clothing."  (Matt. 
vii.  15.) 

Paul  suffereth  the  same  temptation  which  we  suffer  at  this  day. 
He  was  marvellously  troubled  with  this  enormity,  that  after  the 
preaching  of  his  doctrine,  which  was  divine  and  holy,  he  saw  so 
many  sects,  commotions,  dissipations  of  commonweals,  changes 
of  kingdoms,  and  other  like  things  to  ensue,  which  were  the  cause 
of  infinite  evils  and  offences.  He  was  accused  by  the  Jews  to  be 
a  pernicious  fellow,  a  mover  of  sedition  in  his  whole  nation,  and 
to  be  an  author  of  the  sect  of  the  Nazarites.  (Acts  xxiv.  5.)  As 
if  they  had  said,  This  is  a  seditious  and  a  blasphemous  feUow ; 
for  he  preacheth  such  things  whereby  he  not  only  overthroweth 
the  Jewish  commonwealth,  excellently  well  ordered  and  established 
by  the  laws  of  God,  but  also  abolisheth  even  the  ten  command- 
ments, the  religion  and  service  of  God,  and  our  priesthood,  and 
publisheth  throughout  the  world  the  Gospel,  as  he  calleth  it, 
whereof  are  sprung  infinite  evils,  seditions,  offences,  and  sects. 
He  was  compelled  to  hear  of  the  Gentiles  also,  which  cried  out 
against  him  in  Philippi,  that  he  was  a  troubler  of  the  city,  and 
preached  ordinances  which  were  not  lawful  for  them  to  receive. 
(Acts  xvi.) 

Such  troubles  of  commonweals  and  other  calamities,  as  famine, 
wars,  dissensions,  and  sects,  the  Jews  and  Gentiles  imputed  to 
the  doctrine  of  Paul,  and  of  the  other  Apostles ;  and  therefore 


416  COMMENTARY   ON   GALATIANS. 

they  persecuted  them  as  common  plagues,  and  enemies  of  the 
pubUc  peace  and  of  religioi*  The  Apostles,  notwithstanding  all 
this,  did  not  cease  to  do  their  office,  but  most  constantly  preached 
and  confessed  Christ.  For  they  knew  that  they  should  rather 
obey  God  than  men  (Acts  v.  29,;)  and  that  it  was  better  that  the 
whole  world  should  be  troubled  and  in  an  uproar,  than  that  Christ 
should  not  be  preached,  or  that  one  soul  should  be  neglected  and 
perish. 

In  the  mean  time  it  was,  no  doubt,  a  heavy  cross  to  the  Apostles 
to  see  these  offences,  for  they  were  not  made  of  iron.  It  was  a 
w^onderful  grief  unto  them,  that  that  people,  for  whose  sakes 
Paul  wished  to  be  separate  from  Christ,  should  perish  with  all 
their  ornaments.  (Rom.  ix.)  They  saw  that  great  tumults  and 
changes  of  kingdoms  should  follow  their  doctrine ;  and,  which 
was  more  bitter  unto  them  than  death  itself,  but  especially  unto 
Paul,  they  saw  that  even  amongst  them  there  sprung  up  many 
sects.  It  was  heavy  news  to  Paul  when  he  heard  that  the 
Corinthians  denied  the  resurrection  of  the  dead  ;  when  he  heard 
that  the  churches  which  were  planted  by  his  ministry  were 
troubled  ;  that  the  Gospel  was  overthrown  by  the  false  apostles,  and 
that  all  Asia  was  revolted  from  his  doctrine,  and  certain  great  person- 
ages besides. 

But  he  knew  that  his  doctrine  was  not  the  cause  of  these  offences 
and  sects,  and  therefore  he  was  not  discouraged,  he  forsook  not  his 
vocation,  but  went  forward,  knowing  that  the  Gospel  which  he 
preached  was  the  power  of  God  to  salvation  to  all  that  believe,  how- 
soever it  seems  to  the  Jews  and  Gentiles  to  be  a  foolish  and  offensive 
doctrine.  (Rom.  i.  16.)  He  knew  that  they  are  blessed  which  are 
not  offended  by  this  word  of  the  cross,  whether  they  be  teachers  or 
hearers,  as  Christ  himself  saith,  "  Blessed  is  he  which  is  not  offended 
in  me."  Contrariwise,  he  knew  that  they  were  condemned,  which 
judged  this  doctrine  to  be  foolish  and  heretical.  Therefore  he  saith, 
as  Christ  did  of  the  Jews  and  Gentiles  which  were  offended  with 
this  doctrine,  "  Let  them  alone ;  they  are  blind,  and  leaders  of  the 
Wind."  (Matt.  xv.  14.) 

We  are  also  constrained  at  this  day  to  hear  the  same  spoken 
of  us,  which  was  said  of  Paul  and  the  other  Apostles  ;  to  wit,  that 
the  doctrine  of  the  Gospel  which  we  profess  is  the  cause  of  many 
and  great  enormities,  as  of  seditions,  wars,  sects,  and  innumerable 
offences.  Yea,  they  impute  unto  us  all  the  troubles  which  are  at 
this   day.     Surely  we  teach  no  heresies  or  wicked  doctrine,  but 


COMMENTARY   ON   GALATIANS.  417 

we  preach  the  glad  tidings  concerning  Christ,  that  he  is  our  High- 
priest  and  our  Redeemer,  Moreover,  our  adversaries  are  con- 
strained, if  they  will  confess  the  truth,  to  grant  us  this,  that  we 
have  given  no  occasion,  through  our  doctrine,  of  seditions,  wars, 
or  tumults,  but  have  always  taught  that  honour  and  reverence^ 
must  be  given  to  the  magistrate,  because  God  hath  so  commanded. 
Neither  are  we  the  authors  of  offences,  but  in  that  the  wicked  are 
offended,  the  fault  is  in  themselves  and  not  in  us.  God  hath  com- 
manded us  to  preach  the  doctrine  of  the  Gospel  without  any  respect 
of  offence.  But  because  this  doctrine  condemneth  the  wicked 
doctrine  and  idolatry  of  our  adversaries,  they  being  provoked 
thereby,  raise  offences  of  themselves,  which  the  schoolmen  called 
offences  taken,  which  they  said  ought  not  to  be  avoided,  nor  can 
be  avoided. 

Christ  taught  the  Gospel,  having  no  regard  to  the  offence  of 
the  Jews.  "  Suffer  them,"  saith  he  ;  "  they  are  blind,  and  leaders 
of  the  blind."  (Matt.  xv.  14.)  The  more  the  priests  forbade  the 
Apostles  to  preach  in  the  name  of  Christ,  the  more  the  Apostles 
gave  witness  that  the  same  Jesus  whom  they  had  crucified  is  both 
Lord  and  Christ,  and  whosoever  should  call  upon  hira  should  be 
saved,  and  that  there  is  no  other  name  given  unto  men  un  ler 
heaven  whereby  they  must  be  saved,  <fec.  (Acts  ii.  21,  36  ;  iv.  12.) 
Even  so  we  preach  Christ  at  this  day,  not  regarding  the  clamours 
of  the  wicked  Papists  and  all  our  adversaries,  which  cry  out  that 
our  doctrine  is  seditious  and  full  of  blasphemy,  that  it  troubleth 
commonweals,  overthroweth  religion  and  teacheth  heresies,  and 
briefly  that  it  is  the  cause  of  all  evils.  When  Christ  and  his  Apos- 
tles preached,  the  same  was  said  Hkewise  of  them.  Not  long  after 
the  Romans  came,  and,  according  to  their  own  prophecy,  destroyed 
both  the  place  and  the  nation.  Wherefore  let  the  enemies  of  the 
Gospel  at  this  day  take  heed  that  they  be  not  overwhelmed  with 
these  evils,  which  they  prophesy  unto  themselves. 

These  they  make  grievous  and  heinous  offences,  that  monks 
and  priests  do  marry  wives,  that  we  eat  flesh  upon  the  Fridays, 
and  sxich-Uke.  But  this  is  no  offence  to  them  at  all,  that  by  their 
wicked  doctrine  they  seduce  and  daily  destroy  innumerable  souls, 
that  by  their  evil  example  they  offend  the  weak,  that  they  blas- 
pheme and  condemn  the  glorious  Gospel  of  the  mighty  God,  and 
that  they  persecute  and  kill  those  that  love  the  sincerity  of  doc- 
trine and  the  word  of  life  :  this,  I  say,  is  to  them  no  offence,  but 
an  obedience,  a  service  and  an  acceptable  sacrifice  unto  God.  Let 
)»  53 


418  COMMENTARY   ON    GALATIANS. 

US  suffer  them  therefore,  "  for  they  are  blind,  and  leaders  of  the 
Wind."  (Matt.  xv.  14.)  "  He  that  hurteth,  let  him  hurt  still ;  and 
he  that  is  filthy,  let  him  be  more  filthy."  (Apoc.  xxii.)  But  we, 
because  we  beUeve,  will  speak  and  set  forth  the  wonderful  works 
of  the  Lord  so  long  as  we  have  breath,  and  will  endure  the  per- 
secutions of  our  adversaries  until  the  time  that  Christ  our  high 
bishop  and  king  shall  come  from  heaven,  who,  we  hope,  will  come 
shortly  as  a  just  Judge  to  take  vengeance  of  all  those  that  obey  not 
the  Gospel.     So  be  it. 

With  these  offences  which  the  wicked  allege,  the  godly  are 
nothing  moved,  for  they  know  that  the  devil  hateih  nothing  more 
than  the  pure  doctrine  of  the  Gospel,  and  therefore  he  goeth  about 
to  deface  it  with  innumerable  offences,  that  by  this  means  he 
might  root  it  out  of  men's  hearts  for  ever.  Before,  when  nothing 
else  was  taught  in  the  church  but  man's  traditions,  the  devil  did 
not  so  rage  ;  for  whilst  the  strong  man  kept  the  house,  all  that  he 
possessed  was  in  peace  ;  but  now  when  a  stronger  cometh  ;  which 
vanquisheth  and  bindeth  that  strong  one  and  spoileth  his  house, 
then  he  beginneth  to  rage  indeed.  (Luke  xi.  21,  22.)  And  thia 
is  an  infallible  token,  that  the  doctrine  which  we  profess  is  of  God. 
For  else,  as  it  is  said  in  the  fourtieth  of  Job,  that  "  Behemoth  would 
lie  hid  under  the  trees  in  the  covert  of  the  reeds  and  fens."  But 
now  that  he  rangeth  about  like  a  roaring  Uon,  and  stirreth  up  such 
hurly-buriies,  it  is  a  manifest  token  that  he  feeleth  the  power  of  our 
preaching.    (1  Pet.  v.  8.) 

When  Paul  saith,  "  They  are  jealous  over  you,  but  amiss,"  he 
showeth  by  the  way  who  are  the  authors  of?  sects,  to  wit,  those 
jealous  spirits  which  in  all  times  overthrow  the  pure  doctrine,  and 
trouble  the  public  peace.  For  these  being  stirred  up  with  a  per- 
verse zeal,  imagine  that  they  have  a  certain  singular  holiness, 
modesty,  patience,  and  doctrine  above  all  others,  and  therefore 
they  think  that  they  are  able  to  provide  for  the  salvation  of  all 
men,  that  they  can  teach  more  profound  and  profitable  things, 
ordain  better  service  and  ceremonies  than  all  other  teachers 
besides,  whom  they  despise  as  nothing  in  comparison  of  themselves, 
and  abase  their  authority,  and  corrupt  those  things  which  they 
have  purely  taught.  The  false  apostles  had  such  a  wicked  and 
perverse  zeal  stirring  up  sects,  not  only  in  Galatia,  but  also  in 
all  the  places  wheresoever  Paul  and  the  other  Apostles  had 
preached,  after  the  which  sects  followed  innumerable  oflfences  and 
marvellous  troubles.     "  For  the  devil,"   as  Clirist  saith,  "  is  a  har 


COMMENTARY   ON    GALATIANS.  419 

and  a  murderer,"  (John  viii.  44  ;)  and  therefore  he  is  wont  not 
only  to  trouble  men's  consciences  by  false  doctrine,  but  also  to  stir 
up  tumults,  seditions,  wars,  and  all  mischief. 

There  are  very  many  at  this  day  which  are  possessed  with  this 
kind  of  jealousy,  which  pretend  great  religion,  modesty,  doctrine, 
and  patience,  and  yet  in  very  deed  they  are  ravening  wolves,  who 
with  their  hypocrisy  seek  nothing  else  but  to  discredit  us,  that  the 
people  might  esteem,  love,  and  reverence  them  only,  and  receive 
no  other  doctrine  but  theirs.  Now,  because  these  men  have  a  great 
opinion  of  themselves  and  despise  others,  it  cannot  be  but  that 
there  must  needs  follow  horrible  dissensions,  sects,  divisions,  and 
seditions.  But  what  should  we  do  ?  we  cannot  remedy  this  matter, 
as  Paul  could  not  do  in  his  time.  Notwithstanding,  he  gained 
some,  which  obeyed  his  admonitions.  So  I  hope  also  that  we  have 
called  some  back  from  the  errors  of  the  sectaries. 

Verse  18.     But  it  is  a  good  thing  to  love  earnestly  alvmys  in  a 
good  thing,  and  not  only  when  I  am  present  with  you. 

As  if  he  should  say,  I  commend  you  for  this,  that  ye  loved  me  so 
entirely,  when  I  preached  the  Gospel  amongst  you  in  the  infirmity 
of  the  flesh.  Ye  ought  to  bear  the  same  affection  towards  me  now 
when  I  am  absent,  even  as  if  I  had  never  departed  from  you.  For 
although  I  be  absent  in  the  body,  yet  have  ye  my  doctrine,  which 
ye  ought  to  retain  and  maintain,  seeing  ye  received  the  Holy  Ghost 
through  it,  thinking  with  yourselves  that  Paul  is  always  present 
with  you  as  long  as  ye  have  his  doctrine.  I  do  not  therefore  repre- 
hend yom'  zeal,  but  I  praise  it,  and  so  far  forth  I  praise  it  as  it  is 
the  zeal  of  God,  or  of  the  Spirit,  and  not  of  the  flesh.  Now,  the 
zeal  of  the  Spirit  is  always  good,  for  it  is  an  earnest  affection  and 
motion  of  the  heart  to  a  good  thing,  and  so  is  not  the  zeal  of  the 
flesh.  He  commendeth,  therefore,  the  zeal  of  the  Galatians,  that 
thereby  he  may  pacify  their  minds,  and  that  they  may  patiently 
suffer  his  correction.  As  if  he  would  say.  Take  my  correction  in 
good  part,  for  it  proceedeth  of  no  displeasure,  but  of  a  sorrowful 
heart  and  careful  for  your  salvation.  This  is  a  lively  example  to 
teach  all  ministers  how  to  be  careful  for  their  sheep,  and  to  assay 
every  way,  that,  by  chiding,  fair  speaking,  or  entreating,  they  may 
keep  them  in  sound  doctrine,  and  turn  them  from  subtle  seducers 
and  false  teachers. 


420  COMMENTARY   ON   GALATIANS. 

Verse  19.     My  little  children,  of  whom  I  travail  in  birth  again 
until  Christ  he  formed  in  you. 

All  his  words  are  weighty  and  fitly  framed  to  the  purpose,  that 
they  may  move  the  hearts  of  the  Galatians,  and  win  their  favour 
again.  And  these  are  sweet  and  loving  words,  when  he  calleth 
them  his  children.  When  he  saith,  "  of  whom  I  travail  in  birth," 
it  is  an  allegory,  for  the  Apostles  are  in  the  stead  of  parents,  as 
schoolmasters  also  are  in  their  place  and  calling ;  for  as  parents 
beget  the  bodily  form,  so  they  beget  the  form  of  the  mind.  Now, 
the  form  of  a  Christian  mind  is  faith,  or  the  confidence  of  the 
heart  that  layeth  hold  upon  Christ,  and  cleaveth  to  him  alone,  and 
to  nothing  else.  The  heart  being  furnished  with  this  confidence 
or  assurance,  to  "wit,  that  for  Christ's  sake  we  are  righteous,  hath 
the  true  form  of  Christ.  Now,  this  form  is  given  by  the  ministry 
of  the  word,  as  it  is  said  (1  Cor.  iv.,)  "  I  have  begotten  you 
through  the  Gospel,"  that  is  to  say,  in  spirit,  that  ye  might  know 
Christ  and  believe  in  him.  Also,  2  Cor.  iii.,  "  Ye  are  the  epistle 
of  Christ  ministered  by  us,  and  written,  not  with  ink,  but  with  the 
Spirit  of  the  hving  God."  For  the  word  cometh  from  the  mouth 
of  the  Apostle  or  of  the  minister,  and  entereth  into  the  heart  of 
him  that  heareth  it.  There  the  Holy  Ghost  is  present,  and 
imprinteth  the  word  in  the  heart,  so  that  it  consenteth  unto  it. 
Thus  every  godly  teacher  is  a  father  which  gendereth  and  formeth 
the  true  shape  of  a  Christian  heart,  and  that  by  the  ministry  of  the 
word. 

Moreover,  by  these  words,  "  of  whom  I  travail  in  birth,"  he 
toucheth  the  false  apostles ;  as  though  he  would  say,  I  did  beget 
you  rightly  through  the  Gospel,  but  these  corrupters  have  formed 
a  new  shape  in  your  heart,  not  of  Christ,  but  of  Moses  ;  so  that 
now  your  affiance  is  not  grovmded  any  more  upon  Christ,  but 
upon  the  works  of  the  law.  This  is  not  the  true  form  of  Christ, 
but  it  is  another  form,  and  altogether  devilish.  And  he  saith  not. 
Of  whom  I  travail  in  birth  until  my  form  be  fashioned  in  you,  but 
until  Christ  be  formed  in  you  ;  that  is  to  say,  I  travail  that  ye  may 
receive  again  the  form  and  similitude  of  Christ,  and  not  of  Paul ; 
in  which  words  he  again  reproveth  the  false  apostles,  for  they  had 
abolished  the  form  of  Christ  in  the  hearts  of  the  believers  and  had 
devised  another  form  that  is  to  say,  their  own  ;  as  he  saith,  chap.  vi. 
"They  would  have  you  circumcised,  that  they  might  rejoice  in 
your  flesh." 

Of  this  form  of  Christ  he  speaketh  also  in  the  third  to  the 


COMMENTARY   ON   GALATIANS.  421 

Colossians  :  "  Put  ye  on  the  new  man,  which  is  renewed  in  know- 
ledge after  the  image  of  Him  that  created  him."  Paul,  therefore, 
goeth  about  to  repair  the  form  of  Christ  in  the  Galatians,  that  was 
disfigured  and  corrupted  by  the  false  apostles,  which  is,  that  they 
should  think  and  will  as  God  doth,  whose  thought  and  will  is,  that 
we  should  obtain  remission  of  our  sins  and  everlasting  hfe  by  Jesus 
Christ  his  only  Son,  whom  he  sent  into  the  world  to  the  end  he 
might  be  the  propitiation  of  our  sins,  and  that  we  should  know  that 
through  his  Son  he  is  appeased  and  become  our  loving  Father. 
They  that  believe  this  are  like  unto  God ;  that  is  to  say,  all  thejr 
thoughts  are  of  God,  as  the  affection  of  their  heart  is ;  they  have 
the  same  form  in  their  mind  which  is  in  God  or  in  Christ ;  this  is, 
to  be  renewed  in  the  spirit  of  our  mind,  and  to  put  on  the  new  man, 
which  after  God  is  created  in  righteousness  and  true  holiness,  as 
Paul  saith.  (Eph.  iv.) 

He  saith,  then,  that  he  travaileth  again  of  the  Galatians  in  birth, 
and  yet  so,  notwithstanding,  that  the  form  of  the  children  should 
not  be  the  form  of  the  Apostles,  so  that  the  children  should  not  re- 
semble the  form  of  Paul,  or  of  Cephas,  &c.,  but  of  another  father, 
that  is  to  say,  of  Christ.  I  will  fashion  hmi,  saith  he,  in  you,  that 
the  same  mind  may  be  in  you  which  was  in  Christ  himself  (Phil. 
ii.  5.)  To  be  brief,  "  I  travail  of  you  ;"  that  is  to  say,  I  labour  care- 
iully  to  call  you  back  to  your  former  faith,  the  which  ye  have  lost, 
being  deceived  by  the  craft  and  subtlety  of  the  false  apostles,  and 
are  returned  to  the  law  and  works.  Therefore  I  must  now  again 
carefully  travail  to  bring  you  back  from  the  law  to  the  faith  of  Christ. 
This  he  calleth  to  travail  in  birth,  <fcc. 

Terse  20.  And  I  would  I  were  with  you  now-,  that  I  might  change 

7ny  voice,  ^c. 

These  are  the  true  cares  of  an  Apostle.  It  is  a  common  saying, 
that  a  letter  is  a  dead  messenger,  for  it  can  give  no  more  than  it 
hath.  And  no  epistle  or  letter  is  written  so  exactly,  wherein  there 
is  not  somewhat  lacking.  For  the  circumstances  are  divers  ;  there 
is  a  diversity  of  times,  places,  persons,  manners,  and  affections, 
all  which  no  epistle  can  express :  therefore  it  moveth  the  reader 
diversely,  making  him  now  sad,  now  merry,  as  he  himself  is 
disposed.  But  if  any  thing  "be  spoken  shaiply  or  out  of  time,  the 
lively  voice  of  a  man  may  expound,  mitigate,  or  correct,  the  same. 
Therefore  the  Apostle  wisheth  that  he  were  with  them,  to  the 
end  he  might  temper  and  change  his  voice,  if  he  should  see  it 
aeedful  by  the  qualities  of  their  affection.    As  if  he  should  see 


422  COMMEISTTARY    ON    GALATIANS. 

any  of  them  very  much  troubled,  he  might  so  temper  his  words,  that 
they  should  not  be  oppressed  thereby  with  more  heaviness :  contrari- 
wise, if  he  should  see  others  high-minded,  he  might  sharply  repre- 
hend them,  lest  they  should  be  too  secure  and  careless,  and  so  at 
length  become  contemners  of  God. 

Wherefore  he  could  not  devise  how  he,  being  absent,  should  deal 
with  them  by  letters.  As  if  he  should  say,  If  my  Epistle  be  too 
sharp,  I  fear  I  shall  more  offend  than  amend  some  of  you.  Again ; 
if  it  be  too  gentle,  it  will  not  profit  those  which  are  perverse  and 
obstinate ;  for  dead  letters  and  words  give  no  more  than  they 
have.  Contrariwise,  the  lively  voice  of  a  man  compared  to  an 
epistle,  is  a  queen :  for  it  can  add  and  diminish,  it  can  change  itself 
into  all  manner  of  affections,  times,  places,  and  persons.  To  be 
brief,  I  would  gladly  convert  you  by  letters,  that  is  to  say,  call  you 
back  from  the  law  to  the  faith  of  Jesus  Christ :  but  I  fear  that  I 
shall  not  do  so  by  my  dead  letters.  But  if  I  were  with  you,  I  could 
change  my  voice,  I  could  reprove  them  bitterly  that  are  obstinate, 
and  comfort  the  weak  with  sweet  and  loving  words,  as  occasion 
should  require. 

Verse  20.  For  I  am  troubled  for  you. 

That  is  to  say,  I  am  so  troubled  in  my  spirit,  that  I  know  not  how 
by  letters  to  behave  myself  towards  you.  Here  is  a  lively  description 
of  the  true  affection  of  an  Apostle.  He  omitteth  nothing,  he  chideth 
the  Galatians,  he  entreateth  them,  he  speaketh  them  fair,  he  highly 
commendeth  their  faith,  labouring  by  all  means  to  bring  them  back 
again  to  the  truth  of  the  Gospel,  and  to  dehver  them  out  of  the 
enares  of  the  false  apostles.  These  are  vehement  words,  proceeding 
from  a  heart  stirred  up  and  inflamed  with  a  hot  burning  zeal,  and 
therefore  ought  dihgently  to  be  considered. 

Terse  24.   Tell  me,  ye  that  ivill  he  under  the  law,  do  ye  not  hear 

the  law  ? 

Here  would  Paul  have  closed  up  his  Epistle ;  for  he  desired  not 
to  write  any  more,  but  rather  to  be  present  with  the  Galatians, 
and  to  speak  unto  them  himself.  But  he  being  in  great  perplexity 
and  very  careful  for  this  matter,  taketh  by  the  way  this  allegory 
which  then  came  into  his  mind.  For  the  people  are  greatly 
delighted  with  allegories  and  similitudes,  and  therefore  Christ  him- 
self oftentimes  useth  them.  For  they  are,  as  it  were,  certain  pic- 
tures which  set  forth  things  as  if  they  were  painted  before  the 
eyes  of  the  simple,  and  therefore  they  move  £uid  persuade  very 


COMMENTARY   ON    GALATIANS.  423 

much,  especially  the  simple  and  ignorant.  First,  therefore,  he 
stirreth  up  the  Galatians  with  words  and  writings.  Secondly, 
he  painteth  out  the  matter  itself  before  their  eyes  with  this  goodly 
allegory. 

Now  Paul  was  a  marvellous  cunning  workman  in  handling  of 
allegories  ;  for  he  is  wont  to  apply  them  to  the  doctrine  of  faith, 
to  grace,  and  to  Christ,  and  not  to  the  law  and  the  works  thereof, 
as  Origen  and  Hierome  do,  who  are  worthily  reprehended  for  that 
they  turned  the  plain  sentences  of  the  Scripture,  where  allegories 
have  no  place,  into  unlit  and  foolish  allegories.  Therefore  to  use 
allegories,  it  is  oftentimes  a  very  dangerous  thing.  For  unless  a 
man  have  the  perfect  knowledge  of  Christian  doctrine,  he  cannot 
use  allegories  rightly  and  as  he  should  do. 

But  why  doth  Paul  call  the  book  of  Genesis,  out  of  the  which 
he  allegeth  the  history  of  Ishmael  and  of  Isaac,  the  law,  seeing 
that  book  containeth  nothing  at  all  concerning  the  law ;  and 
especially  that  place  which  he  allegeth,  speaketh  not  of  any  law, 
but  only  containeth  a  plain  history  of  Abraham's  two  children? 
Paul  is  wont  to  call  the  first  book  of  Moses  the  law  after  the 
manner  of  the  Jews  ;  which  although  it  contain  no  law  besides 
the  law  of  circumcision,  but  principally  teacheth  faith,  and  wit- 
nesseth  that  the  patriarchs  pleased  God  because  of  their  faith  ;  yet 
the  Jews  notwithstanding,  because  of  the  law  of  circumcision  there- 
in contained,  call  the  book  of  Genesis,  with  the  rest  of  the  books  of 
Moses,  the  law.  So  did  Paul  himself  also  being  a  Jew.  And 
Christ,  under  the  name  of  the  law,  comprehendeth  not  only  the 
books  of  Moses,  but  also  the  Psalms — "  But  it  is  that  the  word 
might  be  fulfilled  which  is  written  in  their  law :  They  hated  me 
without  a  cause."    (John  xv» ;  Psalm  xxxv.  19.) 

Verse  22,  23.  For  it  is  written  that  Abraham  had  two  sotis,  one 
hy  a  servant,  and  one  by  a  free  woman.  But  he  which  was 
of  the  servant  was  born  after  the  flesh  ;  and  he  which  was  of 
the  free  woman,  was  born  after  the  promise. 

As  if  he  said.  Ye  forsake  grace,  faith,  and  Christ,  and  turn  back 
again  to  the  law ;  ye  will  be  under  the  law,  and  become  wise 
through  it.  Therefore  I  will  talk  with  you  of  the  law.  I  pray 
you  consider  the  law  diligently.  Ye  shall  find  that  Abraham  had 
two  sons,  Ishmael  by  Agar,  and  Isaac  by  Sarah.  They  were  both 
the  true  sons  of  Abraham.  Ishmael  was  as  well  the  true  son  of 
Abraham  as  Isaac  was,  for  both  came  of  one  father,  of  one  flesh, 
and  of  one  seed.    What  was  then  the  difference  ?    This  maketh 


424  COMMENTARY   ON   GALATIANS. 

not  the  difference,  saith  Paul,  that  the  mother  of  the  one  was  free 
and  the  other  bond,  albeit  it  pertaineth  to  the  allegory  ;  but  that 
Ishinael,  which  was  born  of  the  bond-woman,  was  born  after  the 
flesh,  that  is  to  say,  without  the  promise  and  tlie  word  of  God. 
But  Isaac  was  not  only  born  of  the  free  woman,  but  also  according 
to  the  promise.  What  tlien  ?  Yet  was  Isaac  notwithstanding  as 
well  born  of  the  seed  of  Abraham  as  Ishmael  was.  I  grant  that 
they  were  both  the  children  of  one  father,  and  yet  notwithstanding 
there  is  a  difference.  For  although  Isaac  was  born  of  the  flesh, 
yet  the  promise  went  before.  None  observed  this  difference  but 
only  Paul,  which  he  gathered  out  of  the  text  of  Genesis  after 
this  manner. 

Whereas  Agar  conceived  and  brought  forth  Ishmael,  there  was 
no  word  of  God  that  foreshowed  that  this  should  come  to  pass  ; 
but,  by  the  permission  of  Sarah,  Abraham  went  in  to  his  servant 
Agar,  whom  Sarah,  being  barren,  had  given  to  wife  to  Abraham, 
as  is  said  in  the  book  of  Genesis.  For  Sarah  had  heard  that 
Abraham,  by  the  promise  of  God,  should  have  seed  of  his  body, 
and  she  hoped  that  she  should  be  the  mother  of  this  seed.  But 
when  she  had  waited  now  for  the  promise  many  years  with  great 
anguish  of  spirit,  and  saw  that  the  matter  was  so  long  deferred 
she  was  out  of  hope.  This  holy  woman  therefore  giveth  place  for 
the  honour  of  her  husband,  and  resigneth  her  right  to  another,  that 
is  to  say,  to  her  maid.  Notwithstanding  she  sufi'ereth  not  her  hus- 
band to  marry  another  wife  out  of  his  house,  but  she  giveth  unto 
him  in  marriage  her  servant,  in  the  end  that  she  might  be  builded 
by  her.  For  so  saith  the  history  :  "  Now  Sarah,  Abraham's  wife, 
bare  him  no  children  ;  and  she  had  a  maid  an  Egyptian,  Agar  by 
name.  And  Sarah  said  unto  Abraham,  Behold  now  the  Lord  hath 
restrained  me  from  child-bearing.  I  pray  thee  go  in  to  my  maid  ;  it 
may  be  that  I  shall  be  builded  by  her."  (Gen.  xvi.)  This  was  a 
great  humility  of  Sarah,  who  so  abased  herself,  and  took  in  good 
part  this  temptation  and  trial  of  her  faith.  For  thus  she  thought ; 
God  is  no  liar ;  that  which  he  hath  promised  to  my  husband,  he 
will  surely  perform.  But  peradventure  God  will  not  that  I  should 
be  the  mother  of  that  seed.  It  shall  not  grieve  me  that  Agar  should 
have  this  honour,  unto  whom  let  my  lord  enter,  for  I  may  peradven- 
ture be  builded  by  her. 

Ishmael  therefore  is  born  without  the  word,  at  the  only  request 
of  Sarah.  For  there  is  no  word  of  God  which  connnanded  Abraham 
thus  to  do,  or  promised  unto  him  a  son,  but  all  this  is  done  at 
adventure.      Which  also    the   words  of   Sarah    do    declare — "  It 


COMMENTARY    ON   GALATIANS.  425 

may  be,"  saith  she,  "  that  I  shall  be  builded  by  her."  Seeing  there- 
fore there  was  no  word  of  God  spoken  to  Abraham  before,  as  there 
was  when  Sarah  should  bring  forth  Isaac,  but  only  the  word  of 
Sarah ;  it  is  evident  enough  that  Ishmael  was  the  son  of  Abraham 
after  the  flesh  only,  without  the  word  of  God ;  therefore  he  was  born 
at  adventure,  and  unlooked  for  as  another  child  is.  This  Paul  ob- 
served and  diligently  considered. 

In  the  ninth  to  the  Romans  he  prosecuteth  the  same  argument 
which  here  he  repeateth  and  setteth  in  an  allegory,  and  concludeth 
strongly,  that  all  the  sons  of  Abraham  are  not  the  sons  of  God. 
Abraham  (saith  he)  hath  two  sorts  of  children.  Some  are  born  of 
his  flesh  and  blood,  but  the  word  and  promise  of  God  goeth 
before,  as  Isaac.  Others  are  born  without  the  promise,  as  Ish- 
mael. Therefore  the  children  of  the  flesh  (saith  he)  are  not  the 
children  of  God,  but  the  children  of  the  promise,  6cc.  And  by 
this  argument  he  mightily  stoppeth  the  mouths  of  the  proud  Jews, 
which  gloried  that  they  were  the  seed  and  children  of  Abraham : 
as  also  Christ  doth  in  the  third  of  Matthew,  and  in  the  eighth  of 
John.  As  if  he  said,  It  followeth  not,  I  am  the  carnal  seed  of 
Abraham,  therefore  I  am  the  child  of  God;  Esau  is  the  natural 
son,  therefore  the  heir.  Say  rather,  saith  he,  they  that  will  be 
the  children  of  Abraham,  besides  their  carnal  biilh,  nmst  be  also  the 
sons  of  the  promise,  and  must  believe.  And  they  are  the  true  chil- 
dren of  Abraham,  and  consequently  of  God,  who  have  the  promise 
and  believe. 

But  Ishmael,  because  he  was  not  promised  of  God  to  Abraham,  is 
a  son  after  the  flesh  only,  and  not  after  the  promise,  and  therefore 
he  was  born  at  adventure,  as  other  children  be.  For  no  mother 
knoweth  whether  she  shall  have  a  child  or  no,  or  if  she  perceive 
herself  to  be  with  child,  yet  she  cannot  tell  whether  it  shall  be  a  son 
or  a  daughter.  But  Isaac  was  expressly  named  (Gen.  xvii. :) 
''  Sarah  thy  wife,"  saith  the  angel  to  Abraham,  "  shall  bear  thee  a 
son,  and  thou  shalt  call  his  name  Isaac."  Here  the  son  and  the 
mother  are  expressly  named.  Thus,  for  this  humility  of  Sarah,  be- 
cause she  gave  up  her  right  and  suffered  the  contempt  of  Agar 
(Gen.  xvi.,)  God  requited  her  with  this  honour,  that  she  should  be 
the  mother  of  the  promised  son,  6cc. 

Yerse  24.     The  which  things  are  spoken  by  allegories. 
Allegories   do  not  strongly  persuade  in  divinity,   but  as   certain 
pictures  they  beautify  and  set  out  the  matter.     For  if  Paul  had 
not  proved  the  righteousness  of  faith  against  the  righteousness  of 


426  COMMENTARY   ON    GALATIANS. 

works  by  strong  and  pithy  arguments,  he  should  have  httle  pre- 
vailed by  this  allegory.  But  because  he  had  fortified  his  cause  be- 
fore with  invincible  arguments,  taken  of  experience,  of  the  example 
of  Abraham,  the  testimonies  of  the  Scripture,  and  similitudes, — now 
in  the  end  of  his  disputations  he  addeth  an  allegory,  to  give  a 
b^uty  to  all  the  rest.  For  it  is  a  seemly  thing  sometimes  to  add 
an  allegory  when  the  foundation  is  well  laid  and  the  matter 
thoroughly  proved.  For  as  painting  is  an  ornament  to  set  forth  and 
garnish  an  house  already  builded,  so  is  an  allegory  the  Ught  of  a 
matter  which  is  already  otherwise  pro\ed  and  confirmed. 

Verse  24.  For  these  mothers  are  the  two  Testaments  :  the  one 
which  is  Agar  of  Mount  Sinai,  which  gendereth  unto  bon- 
dage.    {For  Agar  or  Sinai  is  a  mountain  in  Arabia.) 

Abraham  is  a  figure  of  God,  which  hath  two  sons,  that  is  to  say, 
two  sorts  of  people,  who  are  represented  by  Ishmael  and  Isaac. 
These  two  are  born  unto  him  by  Agar  and  Sarah,  the  which  sig- 
nifieth  the  two  Testaments,  the  Old  and  the  New.  The  Old  is  of 
Mount  Sinai,  begetting  unto  bondage,  which  is  Agar.  For  the 
Arabians  in  their  language  call  Agar  the  same  mountain  which 
the  Jews  call  Sinai  (which  seemeth  to  have  that  name  of  brambles 
and  thorns,)  which  also  Ptolomaeus  and  the  Greek  commentaries  do 
witness.  After  the  same  manner  divers  names  are  given  to  many 
mountains,  according  to  the  diversity  of  nations.  So  the  mount 
which  Moses  calleth  Hermon,  of  the  Sidonians  is  called  Sirion,  and 
of  the  Amorites,  Senir. 

Now  this  serveth  very  well  to  the  purpose,  that  Mount  Sinai 
m  the  Arabian  language  signifieth  as  much  as  an  handmaid ;  and 
I  think  the  likeness  of  this  name  gave  Paul  light  and  occasion  to 
seek  out  this  allegory.  Likewise  then  as  Agar  the  bondmaid 
brought  forth  to  Abraham  a  son,  and  yet  not  an  heir  but  a 
servant;  so  Sinai,  the  allegorical  Agar,  brought  forth  to  God  a 
son,  that  is  to  say,  a  carnal  people.  Again,  as  Ishmael  was  the 
true  son  of  Abraham,  so  the  people  of  Israel  had  the  true  God  to 
be  their  father,  which  gave  them  his  law,  his  oracles,  religion,  and 
true  service,  and  the  temple :  as  it  is  said  in  Psalm  cxlvii.,  "  He 
showeth  his  word  unto  Jacob,  his  statutes  and  his  judgment  unto 
Israel."  Notwithstanding  this  only  was  the  difference;  Ishmael 
was  born  of  a  bondmaid  after  the  flesh,  that  is  to  say,  without  the 
promise,  and  could  not  therefore  be  the  heir.  So  the  mystical 
Agar,  that  is  to  say.  Mount  Sinai,  where  the  law  was  given  and 
the  Old  Testament  ordained,   brought    forth  to   God,   the    great 


COMMENTARY    ON    GALATIANS.  427 

Abraham,  a  people,  but  without  the  promise,  that  is  to  say,  a 
carnal  and  a  servile  people,  and  not  the  heir  of  God.  For  the 
promises  as  touching  Christ,  the  giver  of  all  blessing,  and  as 
touching  the  dehverance  from  the  curse  of  the  lavi^,  from  sin,  and 
death,  also  as  touching  the  free  remission  of  sins,  of  righteous- 
ness, and  everlasting  life,  are  not  added  to  the  law,  but  the  law 
saith,  "  He  that  shall  do  these  things  shall  live  in  them."  (Lev. 
xviii.  5  ;  Rom.  x.  5.) 

Therefore  the  promises  of  the  law  are  conditional,  promising 
life,  not  freely,  but  to  such  as  fulfil  the  law,  and  therefore  they 
leave  men's  consciences  in  doubt :  for  no  man  fulfilleth  the  law. 
But  the  promises  of  the  New  Testament  have  no  such  condition 
joined  unto  them,  nor  require  any  thing  of  us,  nor  depend  upon 
any  condition  of  our  worthiness,  but  bring  and  give  unto  us 
freely  forgiveness  of  sins,  grace,  righteousness,  and  life  everlast- 
ing, for  Christ's  sake,  as  I  have  said  more  largely  in  another 
place. 

Therefore  the  law,  or  the  Old  Testament,  containeth  only  con- 
ditional promises :  for  it  hath  always  such  conditions  as  these 
are,  joined  to  it :  "  If  ye  hearken  to  my  voice  :  if  ye  keep  my 
statutes :  if  ye  walk  in  my  ways,  ye  shall  be  my  people,"  (fcc. 
The  Jews,  not  considering  this,  laid  hold  of  those  conditional  pro-  ^ 
mises  as  if  they  had  been  absolute  and  without  all  conditions  ; 
which  they  supposed  that  God  could  never  revoke,  but  must  needs 
keep  them.  Hereupon,  when  they  heard  the  prophets  foreshow 
the  destruction  of  the  city  of  Jerusalem,  of  the  temple,  of  the 
kingdom  and  priesthood,  which  could  well  discern  betwixt  the 
corporal  promises  of  the  law,  and  the  spiritual  promises  concerning 
Christ  and  his  kingdom,  they  persecuted  and  killed  them  as 
heretics  and  blasphemers  of  God  ;  for  they  saw  not  this  condition 
that  was  annexed  :  "  If  ye  keep  my  commandments,  it  shall  go 
well  with  you,"  &c. 

Therefore  Agar  the  bondmaid  bringing  forth  but  a  bond-servant. 
Ishmael  then  is  not  the  heir,  although  he  be  the  natural  son  of 
Abraham,  but  remaineth  a  bondman.  What  is  here  lacking? 
The  promise  and  the  blessing  of  the  word.  So  the  law  given  in 
Mount  Sinai,  which  the  Arabians  call  Agar,  begetteth  none  but 
servants.  For  the  promise  made  as  concerning  Christ,  was  not 
annexed  to  the  law.  Wherefore,  O  ye  Galatians  !  if  ye,  forsaking 
the  promise  and  faith,  fall  back  to  the  law  and  works,  ye  shall 
always  continue  servants ;  that  is,  ye  shall  never  be  deUvered 
from  sin  and  death,  but  ye  shall  always  abide  under  the  curse  of 


428  COMMENTARY   ON   GALATIANS. 

the  law.  For  Agar  gendereth  not  the  seed  of  the  promise  and 
heirs ;  that  is  to  say,  the  law  justifieth  not,  it  bringeth  not  the 
adoption  and  inheritance,  but  rather  hindereth  the  inheritance, 
and  worketh  wrath. 

Verse  25.   And  answereth  to  Jerusalem  which  now  is,  and  she  is 
in  bondage  with  her  children. 

This  is  a  wonderful  allegory.  As  Paul  a  httle  before  made  Agar 
of  Sinai,  so  now  of  Jerusalem  he  would  gladly  make  Sarah,  but 
he  dared  not,  neither  can  he  so  do ;  but  he  is  compelled  to  join 
Jerusalem  with  Mount  Sinai ;  for  he  saith,  "  The  same  belongeth 
to  Agar,  seeing  Mount  Agar  reacheth  even  to  Jerusalem."  And 
it  is  true,  that  there  can  be  continual  mountains  reaching  from 
Arabia  Petrea  unto  Cades  Bernea  of  Jewry.  He  saith  then  that 
this  Jemsalem  which  now  is,  that  is  to  say,  this  earthly  and  tem- 
poral Jerusalem,  is  not  Sarah  but  pertaineth  to  Agar,  for  there 
Agar  reigneth.  For  in  it  is  the  law  begetting  unto  bondage ;  in 
it  is  the  worship  and  ceremonies,  the  temple,  the  kingdom,  the 
priesthood ;  and  whatsoever  was  ordained  in  Sinai  by  the  mother, 
which  is  the  law,  the  same  is  done  in  Jerusalem.  Therefore  I 
join  her  with  Sinai,  and  I  comprehend  both  in  one  word,  to  wit, 
Sinai  or  Agar. 

I  durst  not  have  been  so  bold  to  handle  this  allegory  after 
this  manner,  but  would  rather  have  called  Jerusalem  Sarah  or  the 
New  Testament,  especially  seeing  the  preaching  of  the  Gospel 
began  in  it,  the  Holy  Ghost  was  there  given,  and  the  people  of 
the  New  Testament  were  there  born  ;  and  I  would  have  thought 
that  I  had  found  out  a  very  fit  allegory.  Wherefore  it  is  not  for 
every  man  to  use  allegories  at  his  pleasure :  for  a  goodly  outward 
show  may  soon  deceive  a  man,  and  cause  him  to  err.  Who  would 
not  think  it  a  very  fit  thing  to  call  Sinai  Agar,  and  Jerusalem 
Sarah  ?  Indeed  Paul  maketh  Jerusalem  Sarah,  but  not  this 
corporal  Jerusalem,  which  he  simply  joineth  unto  Agar  ;  but  that 
spiritual  and  heavenly  Jerusalem,  in  which  the  law  reigneth  not, 
nor  the  carnal  people,  as  in  that  Jerusalem  which  is  in  bondage 
with  her  children,  but  wherein  the  promise  reigneth,  wherein  is 
also  a  spiritual  and  a  free  people. 

And  to  the  end  that  the  law  should  be  quite  abolished,  that 
whole  kingdom  which  was  establishd  in  Agar,  the  earthly  Jerusa- 
lem, was  horribly  destroyed  with  all  her  ornaments,  the  temple, 
the  ceremonies,  &c.  Now  although  the  New  Testament  began  in 
it,  and  so  was  spread  throughout  the  whole  world,  yet  notwithstand- 


COMMENTARY    ON   GALATIANS.  *       429 

ing  it  appertaineth  to  Agar ;  that  is  to  say,  it  is  the  city  of  the 
law  of  the  ceremonies,  and  of  the  priesthood,  instituted  by  Moses, 
Briefly,  it  is  gendered  of  Agar  the  bond-woman,  and  therefore  is  in 
bondage  with  her  children  :  that  is  to  say,  it  walketh  in  the  works 
of  the  law,  and  never  attaineth  to  the  hberty  of  the  Spirit,  but 
abideth  continually  under  the  law,  sin,  an  evil  conscience,  the 
wrath  and  judgment  of  God,  and  under  the  guilt  of  death  and 
hell.  Indeed  it  hath  the  liberty  of  the  flesh,  it  hath  a  cor- 
poral kingdom,  it  hath  magistrates,  riches,  and  possessions,  and 
such-like  things  ;  but  we  speak  of  the  hberty  of  the  Spirit,  whereby 
we  are  dead  to  the  law,  to  sin,  and  death,  and  we  live  and  reign 
in  grace,  forgiveness  of  sins,  righteousness,  and  everlasting  life. 
This  cannot  the  earthly  Jerusalem  perform  and  therefore  it 
abideth  with  Agar. 

Verse  26.     But  Jerusalem  which  is  above,  is  free  ;  which  is  the 
mother  of  us  all. 

That  earthly  Jerusalem,  saith  he,  which  is  beneath,  having  the 
policy  and  ordinances  of  the  law,  is  Agar,  and  is  in  bondage  with 
her  children  ;  that  is  to  say,  she  is  not  delivered  from  the  law,  sin, 
and  death.  But  Jerusalem  which  is  above,  that  is  to  say,  the 
spiritual  Jerusalem,  is  Sarah  (albeit  Paul  addeth  not  the  proper 
name  of  Sarah,  but  giveth  her  another  name  calling  her  the  free- . 
woman,)  that  is  to  say,  that  true  lady  and  free-woman  which  is  ■ 
the  mother  of  us  all,  gendering  us  unto  liberty,  and  not  under  \ 
bondage  as  Agar  doth.  Now  this  heavenly  Jerusalem  which  is 
above,  is  the  church,  that  is  to  say,  the  faithful  dispersed  through- 
out the  whole  world,  which  have  one  and  the  same  Gospel,  one 
and  the  same  faith  in  Christ,  the  same  Holy  Ghost,  and  the  same 
sacraments. 

Therefore  understand  not  this  word  "  above"  of  the  triumphant 
church  (as  the  schoolmen  call  it)  in  heaven ;  but  of  the  raihtant 
church  on  earth.  For  the  godly  are  said  to  have  their  conver- 
sation in  heaven — "  Our  conversation  is  in  heaven"  (Phil,  iii.,)  not 
locally  but  in  that  a  Christian  believeth  in  that  he  layeth  hold  of 
those  inestimable,  those  heavenly,  and  eternal  gifts,  he  is  in 
heaven — "  Which  hath  blessed  us  with  all  spiritual  blessing  in 
heavenly  things  in  Christ."  (Eph.  i.)  We  must  therefore  distinguish 
the  heavenly  and  spiritual  blessing  from  the  earthly.  For  the 
earthly  blessing  is  to  have  a  good  civil  government  both  in  com- 
monweals ai)d  families  ;  to  have  children,  peace,  riches,  fruits  of 
the  earth,   and  other  corporal  commodities.     But    the   heavenly 


\ 


430  COMMENTARY   ON    GALATIANS. 

Jjlessing  is  to  be  delivered  from  the  law,  sin,  and  death ;  to  be 
justified  and  quickened  to  life  ;  to  have  peace  with  God  ;  to  have 
a  faithful  heart,  a  joyful  conscience,  and  a  spiritual  consolation  :  to 
have  the  knowledge  of  Jesus  Christ ;  to  have  the  gift  of  prophecy, 
and  the  revelation  of  the  Scriptures  ;  to  have  the  gift  of  the  Holy 
Ghost,  and  to  rejoice  in  God.  These  are  the  heavenly  blessings 
which  Christ  giveth  to  the  church. 

Wherefore  Jerusalem  which  is  above,  that  is  to  say,  the 
heavenly  Jerusalem,  is  the  church  which  is  now  in  the  world,  and 
not  the  city  of  the  hfe  to  come,  or  the  church  triumphant,  as  the 
idle  and  unlearned  monks  and  the  school  doctors  dreamed,  which 
taught  that  the  Scripture  hath  four  senses ;  the  Uteral  sense, 
the  figurative  sense,  the  allegorical  sense,  and  the  moral  sense ; 
and  according  to  these  senses  they  have  foolishly  interpreted 
almost  all  the  words  of  the  Scriptures.  As  this  word  Jerusalem 
literally  signified  that  city  which  was  so  named ;  figuratively, 
a  pure  conscience ;  allegorically,  the  church  militant ;  morally, 
the  celestial  city,  or  the  church  triumphant.  With  these  trifling 
and  foolish  fables  they  rent  the  Scriptures  into  so  many  and 
diverse  senses,  that  silly  poor  consciences  could  receive  no  certain 
doctrine  of  any  thing.  But  Paul  saith  here  that  the  old  and 
earthly  Jerusalem  belongeth  \mto  Agar,  and  that  it  is  in  bondage 
with  her  children,  and  is  utterly  abolished.  But  the  new  and 
heavenly  Jerusalem,  which  is  a  queen  and  a  free-woman,  is  ap- 
pointed of  God  in  earth  and  not  in  heaven,  to  be  a  mother  of  us  all, 
of  whom  we  have  been  gendered,  and  yet  daily  are  gendered. 
Therefore  it  is  necessary  that  this  our  mother  should  be  in  earth 
among  men,  as  also  her  generation  is.  Notwithstanding  she  gen- 
dereth  by  the  Holy  Ghost,  by  the  ministry  of  the  word  and  sacra- 
ments, and  not  in  the  flesh. 

This  I  say  to  the  end  that  in  this  matter  we  should  not  be  car- 
ried away  with  our  cogitations  into  heaven,  but  that  we  should 
know  that  Paul  setteth  the  Jerusalem  which  is  above,  against 
the  earthly  Jerusalem,  not  locally  but  spiritually.  For  there  is  a 
distinction  between  those  things  which  are  spiritual,  and  those 
which  are  corporal  or  earthly.  The  spiritual  things  are  above, 
the  earthly  are  beneath  :  so  Jerusalem  which  is  above,  is  dis- 
tinguished from  the  carnal  and  temporal  Jerusalem  which  is 
beneath,  not  locally,  as  I  have  said,  but  spiritually.  For  this  spiritual 
Jerusalem,  which  took  her  beginning  in  the  corporal  Jerusalem, 
hath  not  any  certain  place  as  the  other  in  Judea ;  but  it  is 
dispersed  throughout  the  whole  world,  and  may  be  in  Babylon,  in 


COMMENTARY   ON   GALATIANS.  431 

Turkey,  in  Tartary,  in  Scythia,  in  Judea,  in  Italy,  in  Germany,  in 
the  isles  of  the  sea,  in  the  mountains  and  valleys,  and  in  all  places 
of  the  world  where  men  dwell  which  have  the  Gospel  and  believe  in 
Jesus  Christ. 

Wherefore  Sarah  or  Jerusalem,  our  free  mother,  is  the  church  itself, 
the  spouse  of  Christ,  of  whom  we  all  are  gendered.  This  mother 
gendereth  free  children,  without  ceasing,  to  the  end  of  the  world,  as 
long  as  she  exerciseth  the  ministry  of  the  word,  that  is  to  say,  as 
long  as  she  preacheth  and  publisheth  the  Gospel,  for  this  is  truly  to 
gender.  Now,  she  teacheth  the  Gospel  after  this  manner ;  to  wit, 
that  we  are  deUvered  from  the  curse  of  the  law,  from  sin,  death,  and 
all  other  evils,  by  Jesus  Christ,  and  not  by  the  law,  neither  by  works. 
Therefore  Jerusalem  which  is  above,  that  is  to  say,  the  church,  is  not 
subject  to  the  law  and  works,  but  she  is  free,  and  a  mother  without 
the  law,  sin,  and  death.  Now,  such  a  mother  as  she  is,  such  chil- 
dren she  gendereth.  \ 
This  allegory  teacheth  very  aptly  that  the  church  should  do  1 
nothing  else  but  preach  and  teach  the  Gospel  truly  and  sincerely,  / 
and  by  this  means  should  gender  children.  So  we  are  all  fathers  / 
and  children,  one  to  another,  for  we  are  begotten  one  of  another.' 
I,,  being  begotten  by  other  through  the  Gospel,  do  now  beget 
other,  which  shall  also  beget  other  hereafter,  and  so  this  begetting 
shall  endure  to  the  end  of  the  world.  Now  I  speak  of  the 
generation,  not  of  Agar  the  bondmaid,  which  gendereth  her  bond- 
servants by  the  law,  but  of  Sarah  the  free-woman,  who  gendereth 
heirs  without  the  law,  and  without  man's  works  or  endeavours. 
For  in  that  Isaac  is  heir,  and  not  Ishmael  (albeit  notwithstanding 
that  both  of  them  were  the  natural  sons  of  Abraham,)  Isaac  had 
the  inheritance  by  the  word  of  promise,  namely,  '-'Sarah  thy 
wife  shall  bring  thee  a  son,  and  thou  shall  call  his  name 
Isaac."  (Gen.  xvii.  19.)  This  did  Sarah  well  understand,  and 
therefore  she  saith,  "  Cast  out  the  bond-woman  and  her  son  ;" 
and  Paul  also  allegeth  these  words  afterwards.  Wherefore  as  Isaac 
hath  the  inheritance  of  his  father  only  by  the  promise  and  by  his 
birth,  without  the  law  and  without  works,  even  so  we  are  born 
through  the  Gospel  of  that  free-woman,  Sarah ;  that  is  to 
say,  the  church,  true  heirs  of  the  promise.  She  instructeth  us, 
nourisheth  us,  and  carrieth  us  in  her  womb,  in  her  lap,  and  in  her 
arms  ;  she  formeth  and  fashioneth  us  to  the  image  of  Christ,  until 
we  grow  up  to  a  perfect  man,  (fcc.  So  aU  things  are  done  by  the 
ministry  of  the  word.  Wherefore  the  office  of  the  free-woman  is 
to   gender  children  to  God,   her  husband,   without  ceasing  and 


432  COMMENTARY   ON   GALATIANS. 

without  end  ;  that  is  to  say,  such  children  as  know  that  they  are  jus- 
tified by  faith  and  not  by  the  law. 

Verse  27.  For  it  is  written  (Isa,  liv.  1,)  Rejoice,  thou  barren, 
that  bearest  no  children  ;  break  forth  and  cry,  thou  that  tra- 
vailest  not ;  for  the  desolate  hath  many  more  children  than 
she  that  hath  an  husband. 

Paul  allegeth  this  place  out  of  Isaiah  the  Prophet,  which  is  alto- 
gether allegorical.  It  is  written,  saith  he,  that  the  mother  of  many 
children,  and  she  which  hath  an  husband,  must  be  sick  and  die ; 
and  contrariwise,  that  the  barren,  and  she  that  hath  no  children, 
must  have  abundance  of  children.  After  the  same  manner  Han- 
nah signifieth  in  her  song,  out  of  the  which  Isaiah  the  Prophet  took 
his  prophecy  (1  Sam.  ii.,)  "  The  bow  and  the  mighty  men  are  bro- 
ken, and  the  weak  have  girded  themselves  with  strength.  They 
that  were  full  are  hired  forth  for  bread,  and  the  hungry  are  no  more 
hired  :  so  that  the  barren  hath  borne  seven,  and  she  that  hath  many 
children  is  feeble."  A  marvellous  matter,  saith  he :  she  that  was 
fruitful  shall  be  made  barren,  and  she  that  was  barren  fruitful. 
Moreover,  such  as  before  were  strong,  full,  rich,  glorious,  righteous, 
and  blessed,  shall  become  feeble,  hungry,  poor,  ignominious  sinners, 
subject  to  death  and  damnation  ;  and  contrariwise,  the  feeble  and 
hungry,  &-c.,  shall  be  strong  and  satisfied,  &.c. 

The  Apostle  showeth  by  this  allegory  of  the  prophet  Isaiah,  the 
difference  which  is  between  Agar  and  Sarah,  that  is  to  say,  between 
the  synagogue  and  the  church,  or  between  the  law  and  the  Gospel : 
the  law  being  the  husband  of  the  fruitful  woman,  that  is  to  say,  of 
the  synagogue,  begetting  very  many  children.  For  men  of  all 
ages,  not  only  idiots,  but  also  the  wisest  and  best,  that  is  to  say,  all 
mankind  except  the  children  of  the  free- woman,  do  neither  see  nor 
know  any  other  righteousness  than  the  righteousness  of  the  law ; 
much  less  do  they  know  any  which  is  more  excellent :  wherefore 
they  think  themselves  righteous  if  they  follow  the  law,  and  out- 
wardly perform  the  works  thereof. 

These,  although  they  be  fruitful,  have  many  disciples  and 
shine  in  the  righteousness  and  glorious  works  of  the  law,  yet  not- 
withstanding are  not  free,  but  bond-servants ;  for  they  are  the 
children  of  Agar  which  gendereth  to  bondage.  Now,  if  they  be 
servants,  they  cannot  be  partakers  of  the  inheritance,  but  shall 
be  cast  out  of  the  house  ;  for  servants  remain  not  in  the  house 
for  ever   (John  viii.  35 :)  yea,   they  are  already  cast  out  of  the 


COMMENTARY  ON  GA.LATIANS.  433 

kingdom  of  grace  and  liberty :  "  for  he  that  believeth  not,  is  con- 
demned already."  (John  iii,  18.)  They  remain  therefore  under  the 
malediction  of  the  law,  under  sin  and  death,  under  the  power  of  the 
devil,  and  under  the  Avrath  and  judgment  of  God. 

Now,  if  the  moral  law  itself,  or  the  ten  commandments  of  God, 
can  do  nothing  else  but  gender  servants,  that  is  to  say,  cannot 
justify,  but  only  terrify,  accuse,  condemn,  and  drive  men's  con- 
sciences to  desperation,  how  then,  I  pray  you,  shall  the  laws  of 
men,  or  the  laws  of  the  Pope,  justify,  which  are  the  doctrines  of 
devils  ?  They  therefore  that  teach  and  set  forth  either  the  tradi- 
tions of  men,  or  the  law  of  God,  as  necessary  to  obtain  righteous- 
ness before  God,  do  nothing  eke  but  gender  servants.  Notwith- 
standing, such  teachers  are  counted  the  best  men  ;  they  obtain  the 
favour  of  the  world,  and  are  most  fruitful  mothers,  for  they  have 
an  infinite  number  of  disciples.  For  man's  reason  understandeth 
not  what  faith  and  true  godliness  is,  and  therefore  it  neglecteth 
and  despiseth  it,  and  is  naturally  addicted  to  superstition  and 
hypocrisy,  that  is  to  say,  to  the  righteousness  of  works-  Now, 
because  this  righteousness  shineth  and  flourisheth  every  where, 
therefore  it  is  a  mighty  empress  of  the  whole  world.  They  there- 
fore which  teach  the  righteousness  of  works  by  the  law,  beget 
many  children  which  outwardly  seem  to  be  free,  and  have  a  glo- 
rious show  of  excellent  virtues,  but  in  conscience  they  are  servants 
and  bond-slaves  of  sin :  therefore  they  are  to  be  cast  out  of  the 
house  and  condemned. 

Contrariwise,  Sarah,  the  free-woman,  that  is  to  say,  the  true 
church,  seemeth  to  be  barren.  For  the  Gospel,  which  is  the 
word  of  the  cross  and  affliction,  which  the  church  preaclieth, 
shineth  not  so  brightly  as  the  doctrine  of  the  law  and  works,  and 
therefore  she  hath  not  so  many  disciples  to  cleave  unto  her. 
Moreover,  she  beareth  this  title,  that  she  forbiddeth  good  works, 
maketh  men  secure,  idle  and  negligent,  raiseth  up  heresies  and 
seditions,  and  is  the  cause  of  all  mischief;  and  therefore  she 
seemeth  to  bring  no  success  or  prosperity,  but  all  things  seem  to 
be  full  of  barrenness,  desolation,  and  desperation.  Therefore  the 
wicked  are  certainly  persuaded  that  the  church  with  her  doctrine 
cannot  long  endure.  The  Jews  assured  themselves  that  the 
church  which  was  planted  by  the  Apostles  should  be  overthrown  ; 
the  which  by  an  odious  name  they  called  a  sect.  For  thus  they 
speak  to  Paul  in  the  28th  chapter  of  the  Acts :  "  As  concerning 
this  sect,  we  know  that  every  where  it  is  spoken  against."  In 
like  manner  how  often,  I  pray  you,   have  our  adversaries  been 

55 


434  COMMENTARY    ON   GALATIANS. 

deceived,  which  somevvhiles  appointed  one  time,  and  somewhflear 
another,  when  we  should  be  certainly  destroyed  ?  Christ  and  his 
Apostles  were  oppressed ;  but  after  their  death  the  doctrine  of  the 
Gospel  was  further  spread  abroad  than  it  was  during  their  hfe.  In 
like  manner  our  adversaries  may  oppress  us  at  this  day,  but  the 
word  of  God  shall  abide  for  ever.  How  much  soever  then  the 
church  seemeth  to  be  barren  and  forsaken,  weak  and  despised,  and 
outwardly  to  suffer  persecution,  and  moreover  be  compelled  to  hear 
this  reproach,  that  her  doctrine  is  heretical  and  seditious,  notwith- 
standing she  alone  is  fruitful  before  God  ;  she  gendereth  by  the 
ministry  of  the  word  an  infinite  number  of  children,  heirs  of  righ- 
teousness and  everlasting  life  ;  and  altogether  outwardly  they  suffer 
persecution,  yet  in  spirit  they  are  most  free  :  who  not  only  are  judges 
over  all  doctrines  and  works,  but  also  are  most  victorious  conquerors 
against  the  gates  of  hell. 

The  Prophet  therefore  confesseth  that  the  church  is  in  heavi- 
ness ;  for  else  he  would  not  exhort  her  to  rejoice.  He  granteth 
that  she  is  barren  before  the  world  ;  for  else  he  would  not  call  her 
barren  and  forsaken,  having  no  children ;  but  before  God,  she  is 
fruitful,  and  therefore  he  biddeth  her  to  rejoice.  As  though  he 
would  say,  Thou  art  indeed  forsaken  and  barren,  and  hast  not  the 
law  for  thy  husband,  and  therefore  thou  hast  no  children.  But 
rejoice :  for  although  thou  hast  not  the  law  for  thy  husband,  but 
art  forsaken  as  a  virgin  that  is  ready  to  marry  (for  he  will  not 
call  her  widow,)  which  should  have  an  husband  if  she  were  not 
forsaken  of  him,  or  if  he  were  not  slain  ;  thou,  I  say  which  art 
sohtary  and  forsaken  of  thy  husband  the  law,  and  not  subject  to 
the  marriage  of  the  law,  shalt  be  a  mother  of  innumerable 
childien.  Wherefore  the  people  or  the  church  of  the  New  Tes- 
tament is  altogether  without  the  law  as  touching  the  conscience, 
and  therefore  she  seemeth  to  be  forsaken  in  the  sight  of  the  world. 
But  although  she  seem  to  be  never  so  barren  without  the  law  and 
"Vidthout  works,  yet  notwithstanding  she  is  most  fruitful  before 
God,  and  bringeth  forth  an  infinite  number  of  children,  not  in 
bondage  but  in  freedom.  By  what  means  ?  not  by  the  law,  but 
by  the  word  and  spirit  of  Christ  which  is  given  by  the  GospeI» 
through  the  which  she  conceiveth,  bringeth  forth,  and  nourisheth 
her  children. 

Paul  therefore  plainly  showeth  by  this  allegory  the  difference 
between  the  law  and  the  Gospel :  first,  when  he  calleth  Agar  the 
Old  Testament,  and  Sarah  the  New ;  again,  when  he  calleth  the 
one  a  bond-maid,  the  other  a  fjree-woman ;  moreover,  when  he 


COMMENTARY   ON   GALATIANS.  435 

sakh  that  the  married  and  fruitful  is  become  barren  and  cast  out 
of  the  house  with  her  children  ;  contrariwise,  when  the  barren  and 
forsaken  is  become  fruitful,  and  bringeth  forth  an  infinite  number 
of  children,  and  those  also .  inheritors.  By  these  differences  are 
resembled  the  two  sorts  of  people,  of  faith  and  of  the  law  I  mean. 
The  people  of  faith  have  not  the  law  for  their  husband,  they  serve 
not  in  bondage,  they  are  not  born  of  that  mother  Jerusalem  which 
now  is  ;  but  they  have  the  promise,  they  are  free,  and  are  born  of 
free  Sarah. 

He  separateth  therefore  the  spiritual  people  of  the  New  Testa- 
ment from  the  other  people  of  the  law,  when  he  saith  that  the 
spiritual  people  are  not  the  children  of  Agar  the  bond-maid,  but  of 
Sarah  the  free-woman,  which  knoweth  nothing  of  the  law.  And 
by  this  means  he  placeth  the  people  of  faith  far  above  and  without 
the  law.  Now  then,  if  they  be  above  and  without  the  law,  then  are 
they  justified  by  the  spiritual  birth  only,  which  is  nothing  else  but 
faith ;  and  not  by  the  law  or  by  the  works  thereof  Now,  as  the 
people  of  grace  neither  have  nor  can  have  the  law,  so  the  people  of 
the  law  neither  have  nor  can  have  grace ;  for  it  is  impossible  that 
the  law  and  grace  should  stand  together.  Therefore  we  must  be 
justified  by  faith,  and  lose  the  righteousness  of  the  law  ;  or  else  be 
justified  by  the  law,  and  lose  the  righteousness  of  faith.  But  this  is 
a  foul  and  lamentable  loss,  to  lose  grace,  and  to  return  to  the  law. 
Contrariwise  it  is  a  happy  and  blessed  loss,  to  lose  the  law,  and  lay 
hold  of  grace. 

We  therefore  (following  the  example  and  diligence  of  Paul)  do 
endeavour,  as  much  as  is  possible,  to  set  forth  plainly  the  difference 
between  the  law  and  the  Gospel :  which  is  very  easy  as  touching 
the  words.  For  who  seeth  not  that  Agar  is  not  Sarah,  and  that 
Sarah  is  not  Agar  ?  also  that  Ishmael  is  not  Isaac,  and  that  he  hath 
not  that  which  Isaac  hath  ?  A  man  may  easily  discern  these 
things.  But  in  great  terrors  and  in  the  agony  of  death,  when  the 
conscience  wresdeth  with  the  judgment  of  God,  it  is  the  hardest 
thing  of  all  others  to  say  with  a  sure  and  steadfast  hope,  I  am  not 
the  son  of  Agar,  but  of  Sarah  ;  that  is  to  say,  the  law  belongeth 
nothing  unto  me  ,  for  Sarah  is  my  mother,  who  bringeth  forth  free 
children  and  heirs,  and  not  servants. 

Paul  then  by  this  testimony  of  Isaiah  hath  proved  that  Sarah, 
that  is  to  say,  the  church,  is  the  true  mother  which  bringeth  forth 
free  children  and  heirs  ;  contrariwise,  that  Agar,  that  is  to  say, 
the  synagogue,  gendereth  many  children  indeed,  but  they  are 
servants,   and  must  be  cast  out.     Moreover,  because  this  place 


436  COMMENTARY   ON   GALATIANS. 

speaketh  also  of  the  abolishing  of  the  law  and  of  Christian  liberty, 
it  ought  to  be  diligently  considered.  For  as  it  is  the  most  principal 
and  special  article  of  Christian  doctrine,  to  know  that  we  are  justi- 
fied and  saved  by  Christ,  so  it  is  also  very  necessary  to  know  and 
understand  well  the  doctrine  concerning  the  abolishment  of  the  law. 
For  it  helpeth  very  much  to  confirm  our  doctrine  as  touching  faith, 
and  to  attain  sound  and  certain  consolation  of  conscience,  when  we 
are  assured  that  the  law  is  abolished,  and  especially  in  great  terrors 
and  serious  conflicts. 

I  have  often  said  before,  and  now  I  say  again,  for  it  cannot  be 
too  often  repeated,  that  a  Christian  laying  hold  of  the  benefit  of 
Christ  through  faith  hath  no  law,  but  all  the  law  is  to  him  abol- 
ished with  all  his  terrors  and  torments.  The  place  of  Isaiah 
teacheth  the  same  thing,  and  therefore  it  is  very  notable  and  full 
of  comfort,  stirring  up  the  barren  and  forsaken  to  rejoice,  which 
was  counted  worthy  to  be  mocked  or  pitied  according  to  the  law. 
For  such  as  were  barren,  were  accused  according  to  the  law. 
But  the  Holy  Ghost  turneth  this  sentence,  and  pronounceth  the 
barren  worthy  of  praise  and  blessing ;  and  contrariwise,  the  fruit- 
ful and  such  as  bring  forth  children,  accursed ;  when  he  saith, 
"  Rejoice,  thou  barren,  which  beareth  not :  break  forth  into  joy> 
and  rejoice,  thou  that  travailest  not ;  for  the  desolate  hath  many 
more  children  than  the  married  wife."  (Isa.  hv.  1.)  Howsoever 
then  Sarah,  that  is  to  say,  the  church,  seemeth  to  be  forsaken 
and  barren  before  the  world,  not  having  the  righteousness  and 
works  of  the  law ;  yet  notwithstanding  she  is  a  most  fruitful 
mother,  having  an  infinite  number  of  children  before  God,  as  the 
prophet  witnesseth.  Contrariwise,  although  Agar  seem  never  so 
fruitful  and  to  bring  forth  never  so  many  children,  yet  notwith- 
standing she  hath  no  issue  remaining ;  for  the  children  of  the 
bond-woman  are  cast  out  of  the  house  together  with  their  mother, 
and  receive  not  the  inheritance  with  the  children  of  the  free- 
woman  ;  as  Paul  saith  afterwards. 

Because  therefore  we  are  the  children  of  the  fi-ee-woman,  the 
law,  our  old  husband,  is  abolished  (Rom.  vii. ;)  who  as  long  as  he 
had  dominion  over  us,  it  w£is  impossible  for  us  to  bring  forth 
children  free  in  spirit,  or  knowing  grace ;  but  we  remained  with 
the  other  in  bondage.  True  it  is,  that  as  long  as  the  law  reigneth, 
men  are  not  idle,  but  they  labour  sore,  they  bear  the  burden  and 
the  heat  of  the  day.  (Matt.  xx.  22.)  They  bring  forth  and 
gender  many  children  :  but  as  well  the  fathers  as  the  children  are 
bastards,  and  do  not  belong  to  the  firee  mother;   therefore  they 


COMMENTARY   ON   GALATIANS.  487 

are  at  length  cast  out  of  the  house  and  inheritance  with  Ishmael ; 
they  die  and  are  damned.  It  is  impossible  therefore  that  men  should 
attain  to  the  inheritance,  that  is  to  say,  that  they  should  be  justified 
and  saved  by  the  law,  although  they  travail  never  so  much,  and  be 
never  so  fruitful  therein.  Accursed  therefore  be  that  doctrine,  life, 
and  religion,  which  endeavoureth  to  get  righteousness  before  God  by 
the  law  or  the  works  thereof.  But  let  us  prosecute  our  purpose  as 
touching  the  abolishment  of  the  law. 

The  school-doctors,  speaking  of  the  abolishment  of  the  law, 
say  that  the  judicial  and  the  ceremonial  laws  are  pernicious  and 
deadly  since  the  coming  of  Christ,  and  therefore  they  are  abolished, 
but  not  by  the  moral  law.  These  blind  doctors  knew  not  what 
they  said.  But  if  thou  wilt  speak  of  the  abolishment  of  the  law, 
talk  of  it  as  it  is  in  its  own  proper  use  and  office,  and  as  it  is 
spiritually  taken,  and  comprehend  withal  the  whole  law,  making 
BO  distinction  at  all  between  the  judicial,  ceremonial,  and  moral 
law.  For  when  Paul  saith,  that  we  are  dehvered  from  the  curse 
of  the  law  by  Christ,  he  speaketh  of  the  whole  law,  and  principally 
of  the  moral  law,  which  only  accuseth,  curseth,  and  condemneth 
the  conscience,  which  the  other  two  do  not.  Wherefore  we 
say  that  the  moral  law,  or  the  law  of  the  ten  commandments, 
hath  no  power  to  accuse  and  terrify  the  conscience,  in  which  Jesua 
Christ  reigneth  by  his  grace :  for  he  hath  abolished  the  power 
thereof. 

Not  that  the  conscience  doth  not  at  all  feel  the  terrors  of  the  law 
(for  indeed.it  feeleth  them,)  but  that  they  cannot  condemn  it  nor 
bring  it  to  desperation.  "  For  there  is  no  condemnation  to  them 
that  are  in  Christ  Jesus."  (Rom.  vii.)  Also,  "  If  the  Son  shall 
rnake  you  free,  ye  shall  be  free  indeed."  (John  vii.)  Howsoever 
then  a  Christian  man  be  terrified  through  the  law  showing  unto  him 
his  •  sin,  notwithstanding  he  despaireth  not.  For  he  beheveth  in 
Jesus  Christ,  and  being  baptized  in  him  and  cleansed  by  his  blood, 
he  hath  remission  of  all  his  sins.  Now,  when  our  sin  is  pardoned 
through  Christ,  who  is  the  Lord  of  the  law,  and  yet  is  so  pardoned 
that  he  gave  himself  for  it,  the  law,  being  a  servant,  hath  no  more 
power  to  accuse  and  condemn  us  for  sin,  seeing  it  is  forgiven  us,  and 
we  are  now  made  free,  forasmuch  as  the  Son  hath  delivered  us  from 
bondage.  Wherefore  the  law  is  wholly  abolished  to  them  that  be- 
lieve in  Christ. 

But  thou  wilt  say,  I  do  nothing.  True  it  is  that  thou  canst  do 
nothing,  whereby  thou  mayest  be  delivered  from  the  tyranny  of 
the  law.     But  hear  this  joyful  tidings  which  the  Holy   Ghost 


438  COMMENTARY   ON   GALATIANS. 

bringeth  unto  thee  out  of  the  words  of  the  Prophet :  '•  Rejoice,  thou 
that  art  barren,"  (kc.  As  if  he  would  say.  Why  art  thou  so  heavy, 
why  dost  thou  so  mourn,  since  there  is  no  cause  why  thou  shouldst 
so  do?  But  I  am  barren  and  forsaken.  Well;  although  thou  be 
never  so  barren  and  forsaken,  not  having  the  righteousness  of  the 
law,  notwithstanding,  Christ  is  thy  righteousness :  he  was  made  a 
curse  for  thee,  to  deliver  thee  from  the  curse  of  the  law.  If  thou 
believe  in  him,  the  law  is  dead  unto  thee.  And  look,  how  much 
Christ  is  greater  than  the  law,  so  much  hast  thou  a  more  excellent 
righteousness  than  the  righteousness  of  the  law.  Moreover,  thou  art 
fruitful  and  not  barren  ;  for  thou  hast  many  more  children  than  she 
which  hath  an  husband. 

There  is  also  another  abolishment  of  the  law  which  is  outward  : 
to  wit,  that  the  politic  laws  of  Moses  do  nothing  belong  unto  us. 
Wherefore  we  ought  not  to  call  them  back  again,  nor  superstitiously 
bind  ourselves  unto  them  :  as  some  went  about  to  do  in  times  past, 
being  ignorant  of  this  liberty.  Now,  althougii  the  Gospel  make  us 
not  subject  to  the  judicial  laws  of  Moses,  yet  notwithstandmg  it  doth 
not  exempt  us  from  the  obedience  of  all  politic  laws,  but  maketh  us 
subject,  in  this  corporal  life,  to  the  laws  of  that  gm  ernment  wherein 
we  live,  that  is  to  say,  it  commandeth  every  one  to  obey  his  magis- 
trate and  laws,  "  not  only  because  of  wrath,  but  also  for  conscience 
sake."  (1  Pet.  ii.;  Rom.  xiii.)  And  the  Emperor,  or  any  other 
prince,  should  not  offend,  if  he  used  some  of  the  judicial  laws 
of  Moses  :  yea,  he  might  use  them  freely  and  without  offence. 
Therefore  the  Popish  schoolmen  are  deceived,  which  dream  that  the 
judicial  laws  of  Moses  are  pernicious  and  deadly  since  the  coming 
of  Chiist. 

Likewise  we  are  not  bound  to  the  ceremonies  of  Moses ;  much 
/less  to  the  ceremonies  of  the  Pope.     But  because  this  bodily  life  can- 
1  not  be  altogether  without  ceremonies,  for  there  needs  must  be  some 
^    'introduction,  therefore  the  Gospel  suffereth  ordinances  to  be  made 
/  ^  in  the  church  as  touching  days,  times,  places,  <fcc.,  that  the  people 
/may  know  upon  what  day,  in  what  hour,  and  in  what  place  to  as- 
'  semble  together  to  hear  the  word  of  God.     It  permitteth  also  that 
lessons  and  readings  should  be  appointed,  as  in  the  schools,  especially 
for  the  instruction  of  children  and  such  as  are  ignorant.     These 
things  it  permitteth,  to  the  end  that  all  may  be  done  comely  and  or- 
derly in  the  church.  (1  Cor.  xiv.)     Not  that  they  which  keep  such 
ordinances  do  thereby  merit  remission  of  sins.     Moreover,  they  may 
be  changed  or  omitted  without  sin,  so  that  it  be  done  without  offence 
of  the  weak. 


COMMENTARY   ON   GALATIANS.  439 

Now,  Paul  speaketh  here  especially  of  the  abolishment  of  the 
moral  law  ;  which  is  diligently  to  be  considered.  For  he  speaketh 
against  the  righteousness  of  the  law,  that  he  might  establish  the 
righteousness  of  faith,  conckiding  thus :  If  only  grace  or  faith  in 
Christ  justify,  then  is  the  whole  law  aboUshed  without  any  exception. 
And  this  he  confirmeth  by  the  testimony  of  Isaiah,  whereby  he 
exhorteth  the  barren  and  forsaken  to  rejoice ;  for  it  seemeth  she  hath 
no  child,  nor  hope  ever  to  have  any,  that  is  to  say,  she  hath  no  dis- 
ciples, no  favour  nor  countenance  of  the  world,  because  she  preach- 
€th  the  word  of  the  cross  of  Christ  crucified,  against  all  the  wis- 
dom of  the  flesh.  But  thou  that  art  barren,  saith  the  Prophet,  let 
not  this  any  whit  trouble  thee ;  yea,  rather  hft  up  thy  voice  and 
rejoice,  for  she  that  is  forsaken  hath  more  children  than  she  that 
hath  an  husband ;  that  is  to  say,  she  that  is  married  and  hath  a 
great  number  of  children  shall  be  made  weak,  and  she  that  is  for- 
saken shall  have  many  children. 

He  calleth  the  church  barren  because  her  children  are  not  begotten 
by  the  law,  by  works,  by  any  industry  or  endeavour  of  man  ;  but 
by  the  word  of  faith  in  the  Spirit  of  God.  Here  is  nothing  else  but 
birth  ;  no  working  at  alL  Contrariwise,  they  that  are  fruitful,  la- 
bour, and  exercise  themselves  with  great  travail  in  bearing  and 
bringing  forth.  Here  is  altogether  working  and  no  birth.  But  be- 
cause they  endeavour  to  get  the  right  of  children  and  heirs  by  the 
righteousness  of  the  law  or  by  their  own  righteousness,  they  are  ser- 
vants and  never  receive  the  inheritance,  no,  though  they  tire  them- 
selves to  death  with  continual  travail.  For  they  go  about  to  obtain 
that  by  their  own  works  against  the  will  of  God,  which  God  of  his 
mere  grace  will  give  to  all  believers  for  Christ's  sake.  The  faithful 
work  well  also ;  but  they  are  not  thereby  made  sons  and  heirs  (for  | 
this  their  birth  bringeth  unto  them)  ]  but  this  they  do  to  the  end , 
they  being  now  made  children  and  heirs,  might  glorify  God  by  their 
good  works,  and,  help  their  neighbours.  I 

Yerse  28.   There/ore,  brethren,  we  are,  after  the  manner  of  IsaaCj 
children  of  the  promise. 

That  is  to  say,  we  are  not  children  of  the  flesh,  as  Ishmael,  or  as 
all  the  fleshly  Israel,  which  gloried  that  they  were  not  the  seed  of 
Abraham  and  the  people  of  God.  But  Christ  answered  them 
(John  viii.,)  "  If  ye  were  the  sons  of  Abraham  ye  would  not  seek 
to  kill  me  which  speak  the  truth  unto  you."  Also,  "  If  God 
were  your  father,  then  would  ye  love  me  and  receive  my  word." 
As  if  he  would  say,  Brethren  born  and  brought  up  together  in 


440  COMMENTARY   ON   GALATIANS. 

one  house,  know  one  another's  voke :  "  but  ye  be  of  your  father  the 
devil,"  <fcc.  We  are  not  such  children  (saith  he)  as  they  are  ;  which 
remain  servants,  and  at  length  shall  be  cast  out  of  the  house.  But 
we  are  children  of  the  promise,  as  Isaac  was  ;  that  is  to  say,  of  grace 
and  of  faith  born  only  of  the  promise.  Concerning  this  I  have 
spoken  sufficiently  before  in  the  third  chapter,  entreating  upon  this 
place :  "  In  thy  seed  shall  all  the  nations  of  tlie  earth  be  blessed." 
Therefore  we  are  pronounced  righteous  ;  not  by  the  law,  by  works, 
or  our  own  righteousness,  but  by  the  mere  mercy  and  grace  of  God. 
Paul  repeateth  very  often,  and  diligently  setteth  forth  the  promise 
which  is  received  by  faith  alone ;  for  he  knew  that  it  was  very  ne- 
cessary so  to  do. 

Hitherto  as  touching  the  allegory  out  of  Genesis  ;  to  the  which 
Paul  annexeth  the  place  of  Isaiah  as  an  interpretation.  Now  he 
applieth  tlie  history  of  Ishmael  and  Isaac  for  our  example  and  con- 
solation. 

Verse  29.  But  as  then  he  that  was  horn  after  the  fleshy  persecuted 
him  that  was  horn  after  the  Spirit,  even  so  it  is  now. 

This  place  containeth  a  singular  consolation.  Whosoever  are  born 
and  hve  in  Christ,  and  rejoice  in  this  birth  and  inheritance  of  God, 
have  Ishmael  for  their  enemy  and  their  persecutor.  This  we  learn 
this  day  by  experience ;  for  we  see  that  all  the  world  is  full  of 
tumults,  persecutions,  sects,  and  offences.  Wherefore,  if  we  did  not 
arm  ourselves  with  this  consolation  of  Paul  and  such-like,  and  well 
understand  this  article  of  justification,  we  should  never  be  able 
to  withstand  the  violence  and  subtle  sleights  of  Satan.  For  who 
should  not  be  troubled  with  these  cruel  persecutions  of  our  adver- 
saries, and  with  these  sects  and  infinite  offences  which  a  sort  of 
busy  and  fantastical  spirits  stir  up  at  this  day  ?  Verily  it  is  no 
small  grief  unto  us,  when  we  are  constrained  to  hear  that  all  things 
were  in  peace  and  tranquillity  before  the  Gospel  came  abroad  ;  but 
since  the  })reaching  and  publishing  thereof,  all  things  are  uncfuiet, 
and  the  whole  world  is  in  an  uproar,  so  that  every  one  arnleth 
himself  against  another.  When  a  man  that  is  not  endued  with 
the  Spirit  of  God  heareth  this,  by  and  by  he  is  offended,  and 
judgeth  that  the  disobedience  of  subjects  against  their  magistrates ; 
that  seditions,  wars,  plagues,  and  famine ;  that  the  overthrowing 
of  commonweals,  kingdoms,  and  countries  ;  that  sects,  offences,  and 
such  other  infinite  evils,  do  proceed  altogether  of  the  doctrine  of  the 
Gospel. 

Against  this  great  oflfence  we  must  comfort  and  arm  ourselves 


COMMENTARY   ON   GALATIANS.  441 

with  this  sweet  consolation,  that  the  faithful  must  bear  this  name 
and  this  title  in  the  world,  that  they  are  seditious  and  schismatics, 
and  the  authors  of  innumerable  evils.  And  hereof  it  cometh,  that 
our  adversaries  think  they  have  a  just  cause  against  us,  yea,  that 
they  do  God  high  service  when  they  hate,  persecute,  and  kill  us. 
(John  xvi.  2.)  It  cannot  be  then  but  that  Ishmael  must  persecute 
Isaac ;  but  Isaac  again  persecuteth  not  Ishmael.  Whoso  will  not 
suffer  the  persecution  of  Ishmael,  let  him  not  profess  himself  to  be 
a  Christian. 

But  let  our  adversaries  (which  so  mightily  amplify  these  evils 
at  this  day)  tell  us  what  good  things  ensued  the  preaching  of  the 
Gospel  of  Christ  and  his  Apostles.  Did  not  the  destruction  of 
the  kingdom  of  the  Jews  follow?  was  not  the  Roman  empire 
overthrown  ?  was  not  the  whole  world  in  an  uproar  ?  and  yet  the 
Gospel  was  not  the  cause  hereof,  which  Christ  and  his  Apostles 
preached  for  the  profit  and  salvation  of  men,  and  not  for  their 
destruction.  But  these  things  followed  through  the  iniquity  of 
the  people,  the  nations,  the  kings,  and  princes,  who  being  pos- 
sessed of  the  devil  would  not  hearken  to  the  word  of  grace,  life, 
and  eternal  salvation  ;  but  detested  and  condemned  it  as  a  doctrine 
most  pernicious  and  hurtful  to  rehgion  and  commonweals.  And 
that  this  should  so  come  to  pass,  the  Holy  Ghost  foretold  by 
David,  when  he  saith  (Psalm  ii.,)  "  Why  do  the  heathen  rage,  and 
the  people  murmur  in  vain  ?"  <fcc. 

Such  tumults  and  hurly-burhes  we  hear  and  see  at  this  day. 
The  adversaries  lay  the  fault  in  our  doctrine.  But  the  doctrine 
of  giace  and  peace  stirreth  not  up  these  troubles  :  but  the  people, 
nations,  kings,  and  princes  of  the  earth  (as  the  Psalmist  saith) 
rage  and  murmur,  conspire  and  take  counsel,  not  against  us  (as 
they  think)  nor  against  our  doctrine,  which  they  blaspheme  as  false 
and  seditious,  but  against  the  Lord  and  his  Anointed.  Therefore 
all  their  counsels  and  practices  are  and  shall  be  disappointed  and 
brought  to  nought.  "  He  that  dwelleth  in  the  heaven  shall  laugh  : 
the  Lord  shall  have  them  in  derision."  (Psalm  ii.  4.)  Let  them 
cry  out  therefore  as  long  as  they  list,  that  we  raise  up  these 
tumults  and  seditions ;  notwithstanding  this  Psalm  comforteth 
us,  and  saith  that  they  themselves  are  the  authors  of  these 
troubles.  They  cannot  believe  this,  and  much  less  can  they 
believe  that  it  is  they  which  murmur,  rise  up,  and  take  counsel 
against  the  Lord  and  his  Anointed  ;  nay,  rather  they  think  that 
they  maintain  the  Lord's  cause,  that  they  defend  his  glory,  and 
do  him  acceptable  service  in  persecuting  us ;  but  the  Psalm  lieth 

56 


442  COMMENTARY   ON    GALATIANS. 

not,  and  that  shall  the  end  declare.  Here  we  do  nothing,  but  we 
only  suffer,  as  our  conscience  beareth  us  witness,  in  the  Holy  Ghost. 
Moreover,  the  doctrine  for  the  which  they  raise  up  such  tumults  and 
offences,  is  not  ours,  but  it  is  the  doctrine  of  Christ.  This  doctrine 
we  cannot  deny  nor  forsake  the  defence  thereof,  seeing  Christ  saith, 
"  Whosoever  shall  be  ashamed  of  me  and  of  my  words  in  this 
adulterous  and  sinful  nation,  of  him  shall  the  Son  of  man  be 
ashamed  when  he  shall  come  in  his  glory,  and  in  the  glory  of  the 
Father  and  of  the  holy  angels."    (Luke  ix.  26.) 

He  therefore  that  will  preach  the  Gospel  truly,  and  confess 
him  to  be  our  righteousness,  must  be  content  to  hear  that  he  is  a 
pernicious  fellow,  and  that  he  troubleth  all  things.  "  They  which 
have  troubled  the  world,"  said  the  Jews  of  Paul  and  Silas,  "  are 
also  come  unto  us,  and  have  done  contrary  to  the  decrees  of 
Cffisar."  (Acts  xvii.)  And  in  the  24th  of  the  Acts,  "  We  have 
found  this  pestilent  fellow  stirring  up  sedition  among  all  the 
Jews  throughout  the  whole  world,  and  the  author  of  the  sect  of 
Nazarites,"  (fcc.  In  like  manner  also  the  Gentiles  complain  in  the 
16th  of  the  Acts,  "  These  men  trouble  our  city."  So,  at  this  day 
they  accuse  Luther  to  be  a  troubler  of  the  Papacy,  and  of  the 
Roman  empire.  If  I  would  keep  silence,  then  all  things  should 
be  in  peace  which  the  strong  man  possesseth  (Luke  xi.  21,  22,) 
and  the  Pope  would  not  persecute  me  any  more.  But  by  this 
means  the  Gospel  of  Jesus  Christ  should  be  blemished  and  defaced. 
If  I  speak,  the  Pope  is  troubled,  and  cruelly  rageth.  Either  we 
must  lose  the  Pope,  an  earthly  and  mortal  man,  or  else  the  im- 
mortal God,  Christ  Jesus,  life  and  eternal  salvation.  Let  the 
Pope  perish  then,  and  let  God  be  exalted ;  let  Christ  reign  and 
triumph  for  ever. 

Christ  himself,  when  he  foresaw  in  spirit  the  great  troubles 
which  should  follow  his  preaching,  comforted  himself  after  this 
manner :  "  I  come  (saith  he)  to  send  fire  upon  the  earth,  and 
what  will  I  but  that  it  be  kindled  !"  (Luke  xii.  49.)  In  like 
manner  we  see,  at  this  day,  that  great  troubles  follow  the 
preaching  of  the  Gospel,  through  the  persecution  and  blasphemy 
of  our  adversaries,  and  the  ingratitude  of  the  world.  This 
matter  so  grieveth  us,  that  oftentimes,  after  the  flesh,  and  after 
the  judgment  of  reason,  we  think  it  had  been  better  that  the 
doctrine  of  the  Gospel  had  not  been  published,  than  that,  after 
the  preaching  thereof,  the  pubhc  peace  should  be  so  troubled. 
But  according  to  the  Spirit  we  say  boldly  with  Christ,  "  I  come 
to  send  fire  upon  the  earth,  and  what  will  I  but  that  it  should  now 


COMMENTARY   ON   GALATIANS.  443 

be  kindled  ?"  Now  after  that  this  fire  is  kindled,  there  follow  forth- 
with great  commotions.  For  it  is  not  a  king  or  an  emperor  that  is 
thus  provoked  ;  but  the  god  of  this  world,  which  is  a  most  mighty 
spirit,  and  the  lord  of  the  whole  world.  This  weak  word,  "  preach- 
ing Christ  crucified,"  setteth  upon  this  mighty  and  terrible  adver- 
sary. Behemoth  feeling  the  divine  power  of  this  word,  stirreth  up 
all  his  members,  shaketh  his  tail,  and  maketh  the  depth  of  the  sea 
to  boil  hke  a  pot.  (Job  xli.)  Hereof  come  all  these  tumults,  all  these 
furious  and  cruel  rages  of  the  world. 

Wherefore  let  it  not  trouble  us  that  our  adversaries  are 
oflfended,  and  cry  out  that  there  cometh  no  good  by  the  preaching 
of  the  Gospel.  They  are  infidels,  they  are  Wind  and  obstinate, 
and  therefore  it  is  impossible  that  they  should  see  any  fruit  of 
the  Gospel.  But  contrariwise,  we,  which  believe,  do  see  the 
inestimable  profits  and  fruits  thereof;  although  outwardly,  for  a 
time,  we  be  oppressed  with  infinite  evils,  despised,  spoiled, 
accused,  condemned  as  the  outcast  and  filthy  dung  of  the  whole 
world,  and  put  to  death,  and  inwardly  afflicted  with  the  feeling  of 
our  sin,  and  vexed  with  devils.  For  we  live  in  Christ,  in  whom 
and  by  whoin  we  are  made  kings  and  lords  over  sin,  death,  the 
flesh,  the  world,  hell,  and  all  evils.  In  whom  and  by  whom  also 
we  tread  under  our  feet  that  dragon  and  basilisk,  which  is  the 
king  of  sin  and  death.  How  is  this  done  ?  In  faith.  For  the 
blessedness,  which  we  hope  for,  is  not  yet  revealed,  which  in  the 
mean  time  we  wait  for  in  patience,  and  yet  notwithstanding  do 
now  assuredly  possess  the  same  by  faith. 

We  ought  therefore  diligently  to  learn  the  article  of  justification  . 
for  that  only  is  able  to  support  us  against  these  infinite  slanders 
and  offences,  and  to  comfort  us  in  all  our  temptations  and  per- 
secutions. For  we  see  that  it  cannot  otherwise  be,  but  that  the 
world  will  be  offended  with  the  pure  doctrine  of  the  Gospel,  and 
continually  cry  out  that  no  good  cometh  of  it.  For  "  the  natural 
man  understandeth  not  those  things  which  are  of  the  spirit  of 
God  ;  for  they  are  foolishness  to  him."  (1  Cor.  ii.  14.)  He  only 
beholdeth  the  outward  evils,  troubles,  rebellions,  murders,  sects, 
and  other  such-like  things.  With  these  sights  he  is  offended  and 
blinded,  and  finally  falleth  into  the  contempt  and  blaspheming  of 
God  and  his  word. 

On  the  contrary  part,  we  ought  to  stay  and  comfort  ourselves 
in  this,  that  our  adversaries  do  not  accuse  and  condemn  us  for 
any  manifest  wickedness  which  we  have  committed,  as  adultery, 
murder,  theft,  and  such-like,  but  for  our  doctrine.    And  what  do 


444  COMMENTARY    ON    GALATIANS. 

we  teach  ?  That  Christ  the  Son  of  God,  by  the  death  of  the  cross, 
hath  redeemed  us  from  our  sins  and  from  everlasting  death. 
Therefore  they  jjo  not  impugn  our  Ufe,  but  our  doctrine ;  yea  the 
doctrine  of  Christ,  and  not  ours.  Therefore,  if  there  be  any  offence, 
it  is  Christ's  offence  and  not  ours  ;  and  so  the  fault  wherefore  they 
persecute  us  Christ  has  committed,  and  not  we.  Now  whether  they 
will  condemn  Christ,  and  pluck  him  out  of  heaven  as  a  heretic 
and  seditious  person  for  this  fault,  that  he  is  our  only  justifier  and 
Saviour,  let  them  look  to  that.  As  for  us,  we,  commending  this  hia 
own  cause  unto  himself,  are  quiet  beholders  whether  of  them  shall 
have  the  victory,  Christ  or  they.  Indeed,  after  the  flesh,  it  grieveth 
us  that  these  Ishmaelites  hate  and  persecute  us  so  furiously :  not- 
withstanding, according  to  the  Spirit,  we  glory  in  these  afflictions, 
both  because  we  know  that  we  suffer  them  not  for  our  sins,  but  for 
Christ's  cause,  whose  benefit  and  whose  glory  we  set  forth,  and  also 
because  Paul  giveth  us  warning  aforehand,  that  Ishmael  must  mock 
Isaac  and  persecute  him. 

The  Jews  expound  this  place,  which  Paul  allegeth  out  of  the 
21st  of  Genesis,  of  Ishmael  mocking  and  persecuting  Isaac,  after 
this  manner,  that  Ishmael  constrained  Isaac  to  commit  idolatry. 
If  he  did  so,  yet  I  believe  not  that  it  was  any  such  gross  idolatry 
as  the  Jews  dream  of,  to  wit,  that  Ishmael  made  images  of  clay, 
after  the  manner  of  the  Gentiles,  which  he  compelled  Isaac  to  wor- 
ship :  for  this  Abraham  would  in  no  wise  have  suffered.  But  I 
think  that  Ishmael  was  in  outward  show  a  holy  man,  as  Cain  was, 
who  also  persecuted  his  brother,  and  at  length  killed  him ;  not  for 
any  corporal  thing,  but  because  he  saw  that  God  esteemed  him 
above  the  other.  In  Uke  manner  Ishmael  was  outwardly  a  lover  of 
religion  :  he  sacrificed  and  exercised  himself  in  well-doing.  There- 
fore he  mocked  his  brother  Isaac,  and  would  be  esteemed  a  better 
man  than  him  for  two  causes :  first  for  his  religion  and  service  of 
God ;  secondly,  for  his  civil  government  and  inheritance.  And  these 
two  things  he  seemed  justly  to  challenge  himself.  For  he  thought 
that  the  kingdom  and  priesthood  pertained  to  him  by  the  right 
of  God's  law  as  the  first-born,  and  therefore  he  persecuted  Isaac 
spiritually  because  of  religion,  and  corporally  because  of  his  in- 
heritance. 

This  persecution  always  remaineth  in  the  church,  especially 
when  the  doctrine  of  the  Gospel  flourisheth,  to  wit,  that  the 
children  of  the  flesh  mock  the  children  of  the  promise,  and  per- 
secute them.  The  Papists  persecute  us  at  this  day,  and  for  none 
other  cause,  but  for  that  we  teach  that  righteousness  cometh  by  the 


COMMENTARY   ON   GALATIANS.  445 

promise.  For  it  vexeth  the  Papists  that  we  will  not  worship  their 
idols  ;  that  is  to  say,  that  we  set  not  forth  their  righteousness,  their 
works,  and  worshippings,  devised  and  ordained  by  men,  as  available 
to  obtain  grace  and  forgiveness  of  sins.  And  for  this  cause  they  go 
about  to  cast  us  out  of  the  house  ;  that  is  to  say,  they  vaunt  that 
they  are  the  church,  the  children  and  people  of  God,  and  that  the  in- 
heritance belongeth  unto  them,  (fcc.  Contrariwise,  they  excommu- 
nicate and  banish  us  as  heretics  and  sedicious  persons  :  and,  if  they 
can,  they  kill  us  also  ;  and  in  so  doing  they  think  they  do  God  good 
service.  So,  as  much  as  in  them  lieth,  they  cast  us  out  of  this  life 
and  of  the  life  to  come.  The  Anabaptists  and  such  other  do  hate 
us  deadly,  because  we  impugn  and  detest  their  errors  and  heresies 
which  they  spread  abroad  and  daily  renew  in  the  church  ;  and  for 
this  cause  they  judge  us  to  be  far  worse  than  the  Papists,  and  there- 
fore they  have  conceived  a  more  cruel  hatred  against  us,  than  against 
the  Papists. 

As  soon  therefore  as  the  Word  of  God  is  brought  to  light,  the 
devil  is  angry,  and  useth  all  his  force  and  subtle  sleights  to  perse- 
cute it,  and  utterly  to  abolish  it.  Therefore  he  can  no  otherwise 
do,  but  raise  infinite  sects,  horrible  offences,  cruel  persecutions, 
and  abominable  murders :  for  he  is  the  father  of  lying  and  of 
murders.  He  spreadeth  his  lies  throughout  the  world  by  false 
teachers,  and  he  killeth  men  by  tyrants.  By  these  means  he 
possesseth  both  the  spiritual  and  the  corporal  kingdom :  the  spi- 
ritual kingdom,  by  the  lying  of  false  teachers  (stirring  up  also 
without  ceasing  every  man,  particular  by  his  fiery  darts,  to  heresies 
and  wicked  opinions  ;)  the  corporal  kingdom,  by  the  sword  of 
tyrants.  Thus  this  father  of  lying  and  of  murder  stirreth  up  per- 
secution on  every  side,  both  spiritual  and  corporal,  against  the 
children  of  the  free-woman.  The  spiritual  persecution,  which  we 
are  at  this  day  constrained  to  suffer  of  heretics,  is  to  us  most 
grievous  and  intolerable,  because  of  the  infinite  offences  and 
slanders  wherewith  the  devil  goeih  about  to  deface  our  doctrine. 
For  we  are  enforced  to  hear,  that  the  heresies  and  errors  of  the 
Anabaptists  and  other  heretics,  and  all  other  enormities,  do  pro- 
ceed from  our  doctrine.  The  corporal  persecution,  by  which 
tyrants  lie  in  wait  for  our  goods  and  lives,  is  more  tolerable  :  for 
they  persecute  us  not  for  our  sins,  but  for  the  testimony  of  the 
Word  of  God.  Let  us  learn  therefore  even  by  the  title  which 
Christ  giveth  to  the  devil,  to  wit,  that  he  is  the  father  of  lying 
and  murder  (John  viii.,)  that  when  the  Gospel  flourisheth  and 
Christ  reigneth,  then  sects  of  perdition  must  needs  spring  up,  and 


446  COMMENTARY    ON    GALATIANS. 

murderers,  persecuting  the  Gospel,  must  rage  every  where.  And 
Paul  sailh,  "that  there  must  be  heresies."  (1  Cor.  xi.  19.)  He 
that  is  ignorant  of  this,  is  soon  offended,  and  falhng  away  from  the 
true  God  and  true  faith,  he  returneth  to  his  old  god  and  old  false 
faith. 

Paul  therefore  in  this  place  armeth  the  godly  beforehand,  that 
they  should  not  be  offended  with  those  persecutions,  sects,  and 
offences,  saying,  "  But  as  then  he  that  was  born  after  the  flesh," 
&c.  As  if  he  would  say.  If  we  be  the  children  of  the  promise, 
and  born  after  the  Spirit,  we  must  surely  look  to  be  persecuted  of 
our  brother,  which  is  born  after  the  flesh  ;  that  is  to  say,  not  only 
our  enemies,  which  are  manifestly  wicked,  shall  persecute  us,  but 
also  such  as  at  the  first  were  our  dear  friends,  with  whom  we 
were  familiarly  conversant  in  one  house,  which  received  from  us 
the  true  doctrine  of  the  Gospel,  shall  become  our  deadly  enemies, 
and  persecute  us  extremely.  For  they  are  brethren  after  the 
flesh,  and  must  persecute  the  brethren  which  are  born  after  the 
Spirit.  So  Christ  (in  Ps.  xli.)  complaineth  of  Judas.  "  The 
man  of  my  peace  whom  I  trusted,  which  did  eat  of  my  bread, 
hath  lifted  up  the  heel  against  me."  But  this  is  our  consolation, 
that  we  have  not  given  any  occasion  to  our  Ishmaelites  to  perse- 
cute us.  The  Papists  persecute  us,  because  we  teach  the  pure 
and  sincere  doctrine  of  the  Gospel;  which  if  we  would  forsake, 
they  would  persecute  us  no  more.  Moreover,  if  we  would  approve 
the  pernicious  heresies  of  the  sectaries,  they  would  praise  us.  But, 
because  we  detest  and  abhor  the  impiety  both  of  the  one  and 
the  other,  therefore  they  do  so  spitefully  hate  and  so  cruelly  perse- 
cute us. 

But  not  only  Paul,  as  I  have  said,  armeth  us  against  such  per- 
secutions and  offences,  but  Christ  himself  also  most  sweetly  com- 
forteth  us  in  the  fifteenth  chapter  of  John,  saying,  "  If  ye  were  of 
the  world,  the  world  would  love  you  ;  but  because  you  are  not  of 
the  world,  but  I  have  chosen  you  out  of  the  world,  therefore  the 
world  hateth  you."  As  if  he  would  say,  I  am  the  cause  of  all  these 
persecutions,  which  ye  endure  ;  and  if  ye  be  killed,  it  is  I  for  whose 
sake  ye  are  killed.  For  if  ye  did  not  preach  my  word  and  confess 
me,  the  world  would  not  persecute  you.  But  it  goeth  well  with 
you  :  for  the  servant  is  not  greater  than  his  master.  If  they  have 
persecuted  me,  they  will  also  persecute  you  for  my  name's  sake." 
(John  XV.  20.) 

By  these  words  Christ  layeth  all  the  fault  upon  himself,  and 
delivereth  us  fi-om  all  fear.     As  if  he  would  say.  Ye  are  not  the 


COMMENTARY    ON    GALATIANS.  447* 

cause  why  the  world  hateth  and  persecuteth  you,  but  my  name, 
which  ye  preach  and  confess,  is  the  cause  thereof.  "  But  be  of  good 
comfort :  I  have  overcome  the  world."  This  comfort  upholdeth 
us,  so  that  we  doubt  nothing  but  that  Christ  is.  strong  enough, 
not  only  to  bear,  but  also  to  vanquish  all  the  cruelty  of  tyrants, 
and  the  subtle  sleights  of  heretics.  And  this  he  hath  declared 
in  showing  forth  his  power  against  the  Jews  and  the  Romans, 
whose  tyranny  and  persecutions  he  suffered  for  a  time.  He  also 
suffered  the  subtle  and  crafty  practices  of  heretics,  but  in  time  and 
place  he  overthrew  them  all,  and  remained  king  and  conqueror. 
Let  the  Papists  then  rage  as  much  as  they  will ;  let  the  sectaries 
slander  and  corrupt  the  Gospel  of  Christ  as  much  as  they  can ;  not- 
withstanding, Christ  shall  reign  eternally,  and  his  word  shall  stand 
for  ever,  when  all  his  enemies  shall  be  brought  to  nought.  More- 
over, this  is  a  singular  consolation,  that  the  persecution  of  Ishmael 
against  Isaac  shall  not  always  continue,  but  shall  endure  for  a  little 
while,  and  when  that  is  ended,  the  sentence  shall  be  pronounced 
as  followeth : 

Verse  30.  But  what  saitk  the  Scripture  7  Cast  out  the  servant 
and  her  son ':  for  the  son  of  the  servant  shall  not  he  heir 
with  the  son  of  the  free-woman.     (Gen.  xxi.  10.) 

This  word  of  Sarah  was  very  grievous  to  Abraham ;  and,  no  doubt, 
when  he  heard  this  sentence,  his  fatherly  bowels  were  moved  with 
compassion  towards  his  son  Ishmael ;  for  he  was  born  of  his  flesh. 
And  this  the  Scripture  plainly  witnesseth,  when  it  saith,  "  And  this 
thing  was  very  grievous  in  Abraham's  sight,  because  of  his  son." 
But  God  confirmeth  the  sentence  which  Sarah  pronounced,  saying 
to  Abraham,  "  Let  it  not  be  grievous  in  thy  sight  for  the  child  and 
for  thy  bond-woman :  in  all  that  Sarah  shall  say  unto  thee,  hear 
her  voice  ;  for  in  Isaac  shall  thy  seed  be  called." 

The  Ishmaelites  hear  in  this  place  the  sentence  pronounced 
against  them,  which  overthroweth  the  Jews,  Grecians,  Romans, 
and  all  others  which  persecute  the  church  of  Christ.  The  self- 
same sentence  also  shall  overthrow  the  Papists,  and  as  many  as 
trust  in  their  own  works,  which  at  this  day  boast  themselves  to 
be  the  people  of  God  and  the  church :  which  also  trust  that  they 
shall  surely  receive  the  inheritance,  and  judge  us  which  rest  upon 
the  promise  of  God,  not  only  to  be  barren  and  forsaken,  but  also  \ 
heretics  cast  out  of  the  church,  and  that  it  is  impossible  that  we  i 
should  be  sons  and  heirs.  But  God  overthroweth  their  judgment, 
and  pronounceth  this  sentence  against  them,  that  because  they 


448  COMMENTARY   ON    GALATIANS. 

are  the  children  of  the  bond-woman,  and  persecute  the  children 
of  the  free-woman,  therefore  they  shall  be  cast  out  of  the  house 
and  shall  have  no  inheritance  with  the  children  of  promise ;  to 
whom  only  the  inheritance  belongeth,  because  they  are  the  chil- 
dren of  the  free-woman.  This  sentence  is  ratified,  and  can  never 
be  revoked;  wherefore  it  shall  assuredly  come  to  pass  that  our 
Ishmaelites  shall  not  only  lose  the  ecclesiastical  and  politic  govern- 
ment which  they  now  have,  but  also  everlasting  life.  For  the 
Scriptures  hath  foretold  that  the  children  of  the  bond-woman  shall 
be  cast  out  of  the  house,  that  is  to  say,  out  of  the  kingdom  of  grace  j 
for  they  cannot  be  heirs  together  with  the  children  of  the  frge- 
woman. 

Now  here  is  to  be  noted  that  the  Holy  Ghost  calleth  the  people 
of  the  law  and  works,  as  it  were  in  contempt,  the  child  of  the 
bond-woman.  As  if  he  said.  Why  do  ye  vaunt  of  the  righteous- 
ness of  the  law  and  works,  and  why  do  ye  glory  that  ye  are  the 
people  and  children  of  God  for  the  same?  If  ye  know  not  of 
whom  ye  are  born,  I  will  tell  you:  ye  are  bond-servants  of  a 
bond- woman.  And  what  servants?  The  bond-servants  of  the 
law,  and  consequently  of  sin,  of  death,  and  of  everlasting  damna- 
tion. Now  a  servant  is  no  inheritor,  but  is  cast  out  of  the  house. 
Wherefore  the  Pope  with  all  his  kingdom,  and  all  other  justi- 
ciaries, what  outward  appearance  of  holiness  soever  they  have, 
which  hope  to  obtain  grace  and  salvation  by  the  law,  are  servants 
of  that  bond-woman,  and  have  no  inheritance  with  the  children 
of  the  free-woman.  I  speak  now,  not  of  the  popes,  cardinals, 
bishops,  and  monks,  that  were  manifestly  wicked,  who  have  made 
their  bellies  their  God,  and  have  committed  such  horrible  sins  as 
I  will  not  willingly  name ;  but  of  the  best  of  them,  such  I  mean 
as  lived  holily,  and  went  about  through  great  labour  and  travail, 
by  keeping  of  their  monkish  order,  to  pacify  the  wrath  of  God, 
and  to  merit  remission  of  their  sins  and  everlasting  life.  These 
hear  their  sentence  here  pronounced,  that  the  sons  of  the  bond- 
woman must  be  cast  out  of  the  house  with  their  mother  the  bond- 
woman. 

Such  sentences  dihgently  considered,  make  us  certain  of  our 
doctrine,  and  confirm  us  in  the  righteousness  of  faith,  against  the 
doctrine  and  righteousness  of  works,  which  the  world  embraceth 
and  magnifieth,  condemning  and  despising  the  other.  And  this 
troubleth  and  offendeth  weak  consciences;  which  albeit  they 
plainly  see  the  impiety,  the  execrable  wickedness,  and  horrible 
abominations  of  the  Papists,   yet  notwithstanding  they  are  not 


COMMENTARY   ON   GALATIANS.  449 

easily  persuaded,  that  all  the  multitude  which  beareth  the  name 
and  title  of  the  church  do  err,  and  that  there  are  but  few  of  them 
which  have  a  sound  and  a  right  opinion  of  the  doctrine  of  faith. 
And  if  the  Papacy  had  the  same  holiness  and  austerity  of  life 
which  it  had  in  the  lime  of  the  ancient  fathers,  Hierome,  Ambrose, 
Augustine,  and  others,  when  the  clergy  had  not  yet  so  evil  a  fame 
for  their  simony,  excess,  abundance  of  riches,  dissolute  living, 
voluptuousness,  whoredom,  sodomitry,  and  such  other  infinite 
abominations,  but  lived  after  the  rules  and  decrees  of  the  fathers 
religiously  and  holily  in  outward  show,  and  unmarried,  what  could 
we  do  now  against  the  Papacy  ? 

The  single  life  which  the  clergy  kept  v«ry  straitly  in  the  time 
■of  the  fathers  was  a  goodly  thing,  and  made  of  men  very  angels  in 
the  sight  of  the  world  ;  and  therefore  Paul  in  tlie  second  chapter 
to  the  Cdossians,  calleth  it  the  reUgion  of  angels.  And  the 
Papists  sing  thus  of  their  virgins  ;  they  led  an  angelical  life,  whilst 
they  lived  in  the  fledi,  and  yet  lived  contrary  to  the  flesh.  More- 
over the  life  which  they  call  the  contemplative  Hfe,  whereunto 
the  clergymen  then  were  very  much  given,  utterly  neglecting  all 
civil  and  hous&liold  government,  had  a  goodly  show  of  holiness, 
wherefore  if  tliat  outward  show  and  appearance  of  tlie  old  Papacy 
remained  at  this  day,  we  should  peradventure  do  but  little  against 
it  by  our  doctrine  of  faith,  seeing  we  do  now  so  little  prevail,  when 
(that  old  show  of  outward  hoUness  and  severe  discipline  being 
utterly  abolished)  there  is  nothing  to  be  seen  but  a  very  sink  and 
puddle  of  vices  and  abominations. 

But  admit  the  case  that  the  old  discipline .  and  religion  of  the 
Papacy  were  yet  remaining  ;  notwithstanding  we  ought  by  the 
example  of  Paul  (who  vehemently  pursued  the  false  apostles,  which 
outwardly  appeared  to  be  very  godly  and  holy  men)  to  fight  against 
the  merit-mongers  of  the  Papistical  kingdom,  and  to  say,  Although 
ye  live  a  single  life,  tiring  and  consuming  your  bodies  with  con- 
tinual travail,  and  walking  in  the  humility  and  religion  of  angels, 
yet  are  ye  servants  of  the  law,  of  sin,  and  of  the  devil,  and  must 
be  cast  out  of  the  house  ;  for  ye  seek  righteousness  and  salvation  by 
your  works,  and  not  by  Christ. 

Wherefore  we  ought  not  so  much  to  consider  the  wicked  life  of 
the  Papists,  as  their  abominable  doctrine  and  hypocrisy,  against 
the  which  we  specially  fight.  Let  us  suppose  then  that  the 
reUgion  and  disciphne  of  the  old  Papacy  doth  yet  still  flourish,  and 
that  it  is  now  observed  with  as  much  severity  and  straitness  as 
«ver  it  was :  yet  must  we  say  notwithstanding,  if  ye  have  nothing 

67 


4.S0  COMMENTARY    ON    GALATIAN3. 

but  this  holiness  and  chastity  of  Ufe  to  set  against  the  wrath  am4 
judgment  of  God,  ye  are  in  very  deed  the  sons  of  the  bond- 
woman, which  must  be  cast  out  of  the  kingdom  of  heaven,  and  be 
damned. 

And  now  they  themselves  do  not  defend  their  wicked  life,  nay, 
rather  they  which  are  the  best  and  the  soundest  of  tliem  all  do 
detest  it ;  but  they  fight  for  the  maintenance  and  defence  of  the 
doctrine  of  devils,  for  hypocrisy,  and  for  the  righteousness  of 
works.  Here  they  allege  the  authority  of  councils  and  the 
examples  of  holy  fathers,  whom  they  affirm  to  have  been  the 
authors  of  their  holy  orders  and  statues.  Therefore  we  fight  not 
against  the  manifest  wickedness  and  abominations  of  the  Papacy, 
but  against  the  greatest  holiness  and  holiest  saints  thereof,  which 
think  they  lead  an  angelical  life,  whilst  they  dream  that  they  keep 
not  only  the  commandment  of  God,  but  also  the  counsels  of 
Christ,  and  do  works  of  supererogation,  and  such  as  they  are  not 
bound  to  do.  This  we  see  is  to  labour  in  vain,  except  they  take 
hold  of  that  only  and  alone,  which  Christ  saith  is  only  necessary, 
and  choose  the  good  part  with  Mary,  which  shall  not  be  taken 
from  them. 

This  did  Bernard,  a  man  so  godly,  so  holy,  and  so  chaste,  that 
he  is  to  be  commended  and  preferred  above  them  all.  He  being 
once  grievously  sick,  and  having  no  hope  of  life,  put  not  his  trust 
in  his  single  life,  wherein  he  had  lived  most  chastely,  not  in  his 
good  works  and  deeds  of  charity,  whereof  he  had  done  many  ; 
but  removed  them  far  out  of  his  sight,  and  receiving  the  benefi,t 
of  Christ  by  faith,  he  said,  I  have  lived  wickedly.  But  thou, 
Lord  Jesus  Christ,  by  double  right  doth  possess  the  kingdom  of 
heaven :  first,  because  thou  art  the  Son  of  God ;  secondly,  because 
thou  hast  purchased  it  by  thy  death  and  passions.  The  first  thou 
keepest  for  thyself  by  thy  birth-right.  The  second  thou  givest  to 
me,  not  by  the  right  of  my  works,  but  by  the  right  of  grace.  He 
set  not  against  the  wrath  of  God  his  monkery  nor  his  angelical 
life ;  but  he  took  hold  of  that  one  thing  which  was  necessary,  and 
so  was  saved.  I  think  that  Hierome,  Gregory,  and  many  other  of 
the  Fathers,  were  saved  after  the  same  sort.  And  it  is  not  to  be 
doubted  but  that  also  in  the  Old  Testament  many  kings  of  Israel 
and  other  idolaters  were  saved  in  like  manner,  who  at  the  hour  of 
death  casting  away  their  vain  trust,  which  they  had  in  idols,  took 
hold  of  the  promise  of  God,  which  was  made  unto  the  seed  of 
Abraham,  that  is  to  say,  Christ,  in  whom  all  nations  should  be 
blessed.    And  if  there  be  any  of  the  Papists  which  shall  be  saved, 


COMMENTARY    ON    GALATIANS. 


4Sl 


they  must  simply  lean,  not  to  their  own  good  deeds  and  deserts, 
but  to  the  mercy  of  God  offered  unto  us  in  Christ,  and  say  with 
Paul,  "  I  have  not  mine  own  righteousness  which  is  of  the  law, 
but  that  which  is  by  faith  in  Christ."    (Phil.  iii.  9.) 

Verse  31.     Then,  brethren,  we  are  not  children  of  the  servant, 
but  of  Ijie  free-ID  Oman. 

Paul  here  concludeth  his  allegory  of  the  barren  church,  and  of 
the  fruitful  people  of  the  law.  We  are  not,  saith  he,  the  children 
of  the  bond-woman  ;  that  is  to  say,  we  are  not  under  the  law 
which  begetteth  unto  bondage,  that  is,  which  terrifieth,  accuseth, 
and  bringeth  to  desperation :  but  we  are  delivered  from  it  by 
Christ ;  therefore  it  cannot  terrify  nor  condemn  us.  Of  this  we 
have  spoken  enough  before.  Moreover,  although  the  sons  of  the 
bond-woman  do  persecute  us  never  so  much  for  a  time,  yet  this 
is  our  comfort,  that  they  shall  be  compelled  to  leave  the  inherit- 
ance unto  us,  which  belongeth  unto  us  that  are  the  sons  of  the 
free-woman,  and  shall  at  length  be  cast  into  utter  darkness. 
(Matt.  XXV.  30.) 

Paul  therefore  by  these  words,  bond-woman  and  free-woman, 
took  occasion,  as  we  have  heard,  to  reject  the  righteousness  of  the 
law,  and  to  confirm  the  doctrine  of  justification.  And  of  purpose 
he  taketh  hold  of  this  word,  free-woman,  vehemently  urging  and 
ampUfying  the  same,  especially  in  the  beginning  of  the  chapter 
following.  Whereupon  he  taketh  occasion  to  reason  of  Christian 
hberty,  the  knowledge  whereof  is  very  necessary :  for  the  Pope 
hath  in  a  manner  quite  overthrown  it,  and  made  the  church  sub- 
ject to  man's  traditions  and  ceremonies,  and  to  a  most  miserable 
and  filthy  bondage.  That  liberty  which  is  purchased  by  Christ, 
is  unto  us  at  this  day  a  most  strong  fort,  whereby  we  defend  our- 
selves against  the  tyranny  of  the  Pope.  Wherefore  we  must  dili- 
gently consider  this  doctrine  of  Christian  liberty,  as  well  to  confirm 
the  doctrine  of  justification,  as  also  to  raise  up  and  comfort  weak 
consciences  against  so  many  troubles  and  offences,  which  our  adver- 
saries do  impute  unto  the  Gospel.  Now,  Christian  liberty  is  a  very 
spiritual  thing,  which  the  carnal  man  doth  not  understand.  (Rom. 
ix.  23.)  Yea,  they  which  have  the  first-fruits  of  the  Spirit,  and  can 
talk  well  thereof,  do  very  hardly  retain  it  in  their  hearts.  It  seemeth 
to  reason  that  it  is  a  matter  of  small  importance.  Therefore  if  the 
Holy  Ghost  do  not  magnify  it,  that  it  may  be  esteemed  accordingly, 
k  is  condemned. 


452  COMMENTARY   ON   GALATIANS. 


CHAPTER  V. 

Paul  now  drawing  towards  the  end  of  this  Epistle,  disputeth  very 
vehemently  in  defence  of  the  doctrine  of  faith  and  Christian  lib- 
erty, against  the  false  apostles,  the  enemies  and  destroyers  of  the 
same  ;  against  whom  he  casteth  out  very  thundering  words,  to  beat 
them  down  and  utterly  to  vanquish  them.  And  wherewithal  he  ex- 
horteth  the  Galatians  to  fly  their  doctrine  as  a  dangerous  poison.  In 
his  exhortation  he  intermingleth  threatenings  and  promises,  trying 
every  way  that  he  may  keep  them  in  that  hberty  which  Christ  hath 
purchased  for  them,  saying, — 

Verse  1.     Stand  fast  therefore  in  that  liberty  wherein  Christ 
hath  made  us  free. 

That  is  to  say,  Be  ye  steadfast.  So  Peter  saith  (1  Pet.  v.  8,  9,) 
"  Be  sober  and  watch ;  for  your  adversary  the  devil  as  a  roaring 
lion  walketh  about,  seeking  whom  he  may  devour  ;  whom  resist, 
being  steadfast  in  the  faith.  Be  ye  not  careless  (saith  he,)  but 
steadfast  and  constant.  Lie  not  down  and  sleep,  but  stand  up." 
As  if  he  would  say,  It  standeth  you  in  hand  to  be  watchful  and  con- 
stant, that  ye  may  keep  and  hold  fast  that  liberty  wherein  Christ 
has  made  you  free.  They  that  are  secure  and  negligent,  cannot 
keep  this  liberty.  For  Satan  most  deadly  hateth  the  light  of  the 
Gospel,  that  is  say,  the  doctrine  of  grace,  liberty,  consolation,  and 
life.  Therefore  when  he  seeth  that  it  beginnelh  once  to  appear, 
forthwith  he  fighteth  against  it  with  all  might  and  main,  stirring  up 
storms  and  tempests,  to  hinder  the  course  thereof,  and  utterly  to  over- 
throw it.  Wherefore  Paul  warneth  the  faithful  not  to  sleep,  not 
to  be  negligent ;  but  constantly  and  valiantly  to  resist  Satan,  that 
he  spoil  them  not  of  that  liberty  which  Christ  hath  purchased  for 
them. 

Every  word  hath  here  a  certain  vehemency.  "  Stand,"  saith 
he.  As  if  he  would  say,  Here  have  ye  need  of  great  diligence  and 
vigilancy.  "  In  that  liberty."  In  what  hberty  ?  Not  in  that 
wherewith  the  emperor  hath  made  us  free,  but  that  wherewith 
Christ  hath  made  us  free. 

The  Emperor  hath  given,  or  rather  was  compelled  to  give  to 
the  bishop  of  Rome  a  free  city,  and  other  lands  ;  also  immunities, 
privileges,  and  prerogatives,  <fcc.  This  is  also  a  liberty,  but  it  is 
a  civil  hberty,  whereby  the  Pope  with  all  his  clergy  is  exempt 


COMMENTARY   ON    GALATIANS.  4S3 

from  all  public  charges.  Moreover  there  is  a  fleshly,  or  rather  a 
devilish  liberty,  whereby  the  devil  chiefly  reigneth  throughout  the 
whole  world.  For  they  that  enjoy  this  liberty,  obey  neither  God 
nor  laws,  but  do  what  they  list.  This  liberty  the  people  seek 
and  embrace  at  this  day ;  and  so  do  the  sectaries,  which  will  be 
at  liberty  in  their  opinions  and  in  all  their  doings,  to  the  end 
they  may  teach  and  do  whatsoever  they  dream  to  be  good  and 
sound  without  apprehension.  These  stand  in  that  liberty 
wherein  the  devil  hath  made  them  free.  But  we  speak  not  here 
of  this  liberty,  albeit  the  whole  world  seeketh  no  other  liberty. 
Neither  do  we  speak  of  the  civil  liberty,  but  of  a  far  other  manner 
of  hberty,  which  the  devil  hateth  and  resisteth  with  all  his 
power. 

This  is  that  liberty  whereby  Christ  hath  made  us  free,  not  from  \ 
an  earthly  bondage,  from  the  Babylonical  captivity,  or  from  the 
tyranny  of  the  Turks,  but  from  God's  everlasting  wrath.  And 
where  is  this  done?  In  the_. conscience.  There  resteth  our 
liberty  and  goeth  no  farther.  For  Christ  hath  made  us  free,  ' 
not  civilly,  nor  carnally,  but  divinely  ;  that  is  to  say,  we  are  made 
free  in  such  sort,  that  our  conscience  is  now  free  and  quiet, 
not  fearing  the  wrath  of  God  to  come.  This  is  that  true  and 
inestimable  liberty,  to  the  excellency  and  majesty  whereof,  if  we 
compare  the  other,  they  are  but  as  one  drop  of  water  in  respect 
of  the  whole  sea.  For  who  is  able  to  express  what  a  thing  it  is,  { 
when  a  man  is  assured  in  his  heart  that  God  neither  is  nor  will  \ 
be  angry  with  him,  but  will  be  forever  a  merciful  and  a  loving 
father  unto  him  for  Christ's  sake?  This  is  indeed  a  marvellous 
and  incomprehensible  liberty,  to  have  the  most  high  and 
sovereign  Majesty  so  favourable  unto  us,  that  he  doth  not  only 
defend,  maintain,  and  succour  us  in  this  life,  but  also  as  touching 
©ur  bodies,  will  so  deliver  us,  that  our  bodies  which  are  sown  in 
corruption,  in  dishonour,  and  in  infirmity,  shall  rise  again  in 
corruption,  in  glory,  and  in  power.  (1  Cor.  xv.  42,  43,  44.)  Where- 
fore this  is  an  inestimable  liberty,  that  we  are  made  free  from  the 
wrath  of  God  for  ever  ;  and  is  greater  than  heaven  and  earth,  and 
all  other  creatures. 

Of  this  liberty  there  foUoweth  another,  whereby  through  Christ 
we  are  made  free  from  the  law,  sin,  death,  and  the  power  of  the 
devil,  hell,  (fee.  For,  as  the  wrath  of  God  cannot  terrify  us,  for 
that  Christ  hath  delivered  us  from  the  same ;  so  the  law,  sin. 
and  death,  cannot  accuse  and  condemn  us.  And  although  the 
law  accuse  us,  and  sin  terrify  us,   yet  they  cannot  drive  us  to 


454  COMMENTARY   ON    GALATIAN8. 

desperation.  For  faith,  which  overcometh  the  world,  by  and  by 
saith,  Tljese  things  belong  not  unto  me  ;  for  Christ  lialh  made 
me  free,  and  delivered  me  from  them  all.  Likewise  death,  which 
is  the  most  mighty  and  most  dreadful  thing  in  all  the  world,  is 
utterly  vanquished  in  the  conscience  by  this  liberty  of  the  Spirit. 
Wherefore  the  majesty  of  this  Christian  liberty  is  highly  to  be 
esteemed,  and  diligently  considered.  It  is  an  easy  matter  for  a 
man  to  speak  these  words,  "  Freedom  from  the  wrath  of  God, 
sin,  and  death  •"  but,  in  the  time  of  temptation,  experience,  and 
practice,  to  apply  them  to  himself,  and  to  feel  the  excellency  of  this 
liberty  and  the  fruit  thereof,  it  is  a  harder  matter  than  can  be  ex- 
pressed. 

Therefore  our  conscience  must  be  instructed  and  prepared 
beforehand,  that  when  we  feel  the  accusation  of  the  law,  the 
terrors  of  sin,  the  hour  of  death,  and  the  wrath  of  God,  we  may 
remove  these  heavy  sights  and  fearful  fantasies  out  of  our  minds, 
and  set  in  the  place  thereof  the  freedom  purchased  by  Christ,  the 
forgiveness  of  sins,  righteousness,  life,  and  the  everlasting  mercy 
of  God.  And  albeit  the  feeling  of  the  contrary  be  very  strong, 
yet  let  us  assure  ourselves  that  it  sliall  not  long  endure,  according 
to  that  saying  of  the  Prophet,  "  For  a  nwment,  in  mine  anger,  I 
hid  my  face  from  thee  for  a  little  season  ;  but  with  everlasting 
mercy  I  have  compassion  on  thee."  (Isa.  Ixv.  8.)  But  this  is  very 
hard  to  do.  Wherefore,  that  liberty  which  Christ  hath  purchased 
for  us,  is  not  so  soon  believed  as  it  is  named.  If  it  could  be 
apprehended  with  a  sure  and  a  steadfast  faith,  then  no  rage  or 
terror  of  the  world,  of  the  law,  sin,  death,  or  the  devil,  could  be 
80  great,  but  by  and  by  it  should  be  swallowed  up  as  a  little  drop 
of  water  is  swallowed  of  the  main  sea.  And  certainly  this 
Christian  liberty  swalloweth  up  at  once,  and  taketh  quite  away 
the  whole  heap  of  evils,  the  law,  sin,  death,  God's  wrath,  and 
briefly  the  serpent  himself,  with  his  head  and  whole  power,  and  in 
the  stead  thereof,  it  placeth  righteousness,  peace,  and  everlasting  life, 
&c.  (Luke  xi.  28.)  But  blessed  is  be  that  understandeth  and  be- 
lieveth. 

Let  us  learn,  therefore,  to  magnify  this  our  liberty,  purchased 
by  Jesus  Christ  the  Son  of  God ;  by  whom  all  things  were 
created  both  in  heaven  and  earth.  Which  liberty  he  hath 
purchased  with  no  other  price  than  with  his  own  blood,  to  deliver 
us,  not  from  any  bodily  or  temporal  servitude,  but  from  a  spiritual 
(  and  everlasting  bondage  under  mighty  and  invincible  tyrants,  to 
wit,  the  law,  sin,  death,  and  the  devil,  and  so  to  reconcile  us  unto 


COMMENTARY   ON    GALATIANS.  45S 

God  his  Father.  Now  since  these  enemies  are  overcome,  and  we 
reconciled  unto  God  by  the  death  of  his  Son,  it  is  certain  thaA 
we  are  righteous  before  God,  and  that  whatsoever  we  do  pleaseth 
him.  And  although  there  be  certain  remnants  of  sin  yet  still  in 
us,  they  are  not  laid  to  our  charge,  but  pardoned  for  Christ's 
sake. 

Paul  useth  words  of  great  for-ce  and  vehemency.  "  Stand,"  \ 
.saith  he,  "  In  thaX  liberty  wherein  Christ  hath  made  you  free." 
This  liberty  then  is  not  given  unto  us  by  the  law,  or  for  our 
righteousness,  but  freely  for  Christ's  sake  ;  whicli  thing  Paul  here 
witnesseth  and  plainly  declareth  throughout  his  whole  Epistle. 
Christ  also,  in  the  eighth  of  John,  saith,  "  If  the  Son  shall  make 
you  free,  ye  shall  be  free  indeed."  He  only  is  set  betwixt  us 
^nd  the  evils  which  trouble  and  afflict  us:  he  hath  overcome 
4,hem  and  taken  them  away,  so  that  they  can  no  more  oppress 
us  nor  oendemn  us.  In  the  stead  of  sin  and  death,  he  giveth 
'Unto  us  righteousness  and  everlasting  hfe ;  and  by  this  means  he 
changeth  the  bondage  and  terrors  of  the  law  into  the  Uberty  of 
•conscience  and  consolation  of  the  Gospel,  which  saith,  "  Be  of 
^ood  comfort,  my  son  ;  thy  sins  ai-e  forgiven  thee."  (Matt.  ix.  2.) 
Whosoever  believeth  in  Christ  the  Son  of  God,  he  hath  this 
liberty. 

Reason  cannot  perceive  the  excellency  of  this  matter ;  which 
when  a  man  considereth  in  spirit,  he  shall  see  that  it  is  inestimable.,. 
Por  who  is  able  to  conceive  in  his  mind  how  great  and  unspeakable 
■a  gift  it  is  to  have  the  forgiveness  of  sins,  righteousness,  and 
•everlasting  life,  in  the  stead  of  the  law,  sin,  death,  and  the 
wrath  of  God,  and  to  have  God  himself  favourable  and  merciful 
for  ever  ?  The  Papists  and  the  hypocrites,  that  seek  the 
righteousness  of  the  law,  or  their  own  righteousness,  do  glory 
ihat  they  likewise  have  remission  of  sins,  righteousness,  life, 
and  the  grace  of  God.  For  they  vaunt  that  they  also  have 
ihis  liberty,  and  they  promise  the  same  unto  others ;  but  in  very 
deed  they  are  the  servants  of  corruption,  and  in  the  time  of 
temptation  all  their  confidence  vanisheth  away  even  in  a  moment 
For  they  trust  unto  the  works  and  satisfactions  of  men,  and 
not  to  the  word  of  God,  nor  unto  Christ.  Wherefore  it  is  im- 
possible for  the  justiciaries,  which  seek  to  win,  heaven,  hfe,  and 
.salvation  by  works  and  merits,  to  know  what  the  liberty  and  dehv- 
erance  from  sin  is. 

Contrariwise,  our  liberty  hath  for  her  foundation  Christ  himself, 
who  is  our  everlasting  high  hishop,  sitting  at  the  right  haml  of 


456  COMMENTARY   ON   GALATIANS, 

God,  and  making  intercession  for  us.  Wherefore  the  forgivenes» 
of  sins,  righteousness,  life,  and  liberty,  which  we  have  through 
him,  is  sure,  certain,  and  perpetual,  90  that  we  believe  the  same. 
Wherefore,  if  we  cleave  «nto  Christ  witb  a  steadfast  faith,  and 
stand  fast  in  that  liberty  wherein  he  Irntb  made  us  free,  we  shall 
obtain  those  inestimable  gifts  ;  but  if  we  be  careless  and  negligent^ 
we  shall  lose  them.  It  is  not  wkhoirt  cause  that  Paul  biddetb 
us  watch  and  stand  fast ;  for  he  knew  that  the  devil  seeketh 
nothing  more  than  to  spoil  us  of  this  liberty  which  cost  Christ  so 
great  a  price,  and  to  entangle  us  again  by  his  ministers  in  the  yoke 
of  bondage,  as  folbweth  : 

Verse  1.    And  be  not  entcmgled  again  with  the  yoke  of  bondage. 

Paul  hath  spoken  most  effectually  and  profoundly  as  concerning 
grace  and  Christian  liberty,  and  with  high  and  mighty  words  hath 
exhorted  the  Galatians  to  continue  in  the  same  ;^  jfor  it  is  easily 
lost.  Therefore  he  biddeth  them  stand  fast,  lest  that,  through 
negligence  or  security,  they  fall  back  again  from  grace  and  faithy 
to  the  law  and  works.  Now,  because  reason  judgeth  that  there 
can  be  no  dainger  in  preferring  the  righteousness  of  the  law  before 
the  righteousness  of  faith,  therefore  with  a  certairt  indignation  he 
inveigheth  against  the  law,  and  with  great  contempt  he  calleth  it 
a  yoke,  yea,  a  yoke  of  bondage.  So  Peter  calleth  it  also  :  "  Why 
tempt  ye  God  to  lay  a  yoke  on  the  disciples'  necks,  which  neither 
our  fathers  nor  we  are  able  to  bear  ?"  (Acts  xv.)  And  thus  he 
turneth  all  things  to  the  contrary.  For  the  false  ajwstles  did 
abase  the  promise,  and  magnified  the  law  and  the  works  thereof 
in  this  wise :  "  If  ye  will  be  made  free,"  say  they,  "^  from  sin  and 
death,  and  obtain  righteousness  and  life,  fulfil  the  law,  be  circum- 
cised, observe  days,  months,  times,  and  years,  offer  sacrifices,  and  do 
such  other  like  things  ;  then  shall  this  obedience  of  the  law  justify 
and  save  you."  But  Paul  saith  the  contrary.  They,  saith  he,  that 
teach  the  law  after  this  sort,  do  not  set  men'^s  consciences  at  liberty, 
but  snare  and  entangle  them  with  a  yoke,  yea,  and  that  with  a 
yoke  of  bondage. 

He  speaketh  therefore  of  the  law  very  basely  and  contemptu- 
ously, and  calleth  it  a  hard  bondage  and  a  servile  yoke.  And  this 
he  doth  not  without  great  cause.  For  this  pernicious  opinion  of  the 
law,  that  it  justifieth  and  maketh  men  righteous  before  God,  i^ 
deeply  rooted  in  man's  reason,  and  all  mankind  is  so  wrapped  in  it, 
that  it  can  hardly  get  out.  And  Paul  seemeth  here  to  compare 
those  that  seek   righteousness  by   the   law,   unto    oxen  that    b« 


COMMENTARY    ON    GALATIANS.  457 

tied  to  the  yoke,  to  the  end  he  might  take  from  it  the  glory  of 
justifying  and  of  righteousness.  For,  hke  as  oxen  do  draw  in  the 
yoke  witli  great  toil,  receive  nothing  thereby  but  forage  or  pasture, 
and  when  they  be  able  to  draw  the  yoke  no  more,  are  appointed  to 
the  slaughter  ;  even  so  they  that  seek  righteousness  by  the  law  are 
captives,  and  oppressed  with  the  yoke  of  bondage,  that  is  to  say, 
with  the  law  ;  and  when  they  have  tired  themselves  a  long  time  in 
the  works  of  the  law  with  great  and  grievous  toil,  in  the  end  this 
is  their  reward,  that  they  are  miserable  and  perpetual  servants. 
And  whereof?  Even  of  sin,  death,  God's  wrath,  and  of  the  devil. 
Wherefore  there  is  no  greater  or  harder  bondage,  than  the  bondage 
of  the  law.  It  is  not  without  cause,  then,  that  Paul  calleth  it  the 
yoke  of  bondage.  For  as  we  have  often  said  before,  the  law  doth 
but  reveal,  increase,  and  aggravate  sin,  accuse,  terrify,  condemn, 
and  gender  wrath  ;  and  finally  it  driveth  poor  consciences  into 
desperation,  which  is  the  most  miserable  and  most  grievous  bondage 
that  can  be.  (Rom.  iii.  3,  4,  5.) 

He  useth  therefore  very  vehement  words.  For  he  would  gladly 
pei-suade  them  that  they  should  not  suffer  this  intolerable  burden 
to  be  laid  upon  their  shoulders  by  the  false  apostles,  or  be  entan- 
gled again  with  the  yoke  of  bondage.  As  if  he  should  say,  We 
stand  not  here  upon  a  matter  of  small  importance,  but  either  of 
everlasting  liberty  or  everlasting  bondage.  For  like  as  freedom 
from  God's  wrath  and  all  evils  is  not  temporal  or  carnal,  but  everlast- 
ing ;  even  so  the  bondage  of  sin,  death,  the  devil,  and  damnation, 
wherewith  all  they  be  oppressed  which  will  be  made  righteous  and 
saved  by  the  law,  is  not  corporal  and  such  as  continueth  for  a  time, 
but  everlasting.  For  such  workers  of  the  law  as  go  about  to  per- 
form and  accomplish  all  things  precisely  and  exactly,  for  of  such 
Paul  speaketh,  can  never  find  quietness  and  peace  of  conscience  in 
this  life.  They  always  doubt  of  the  good-will  of  God  towards  them. 
They  are  always  in  fear  of  death,  the  wrath  and  judgment  of  God ; 
and  after  this  life  they  shall  be  punished  for  their  unbelief  with 
everlasting  damnation. 

Therefore  the  doers  of  the  law,  and  such  as  stand  altogether 
upon  the  righteousness  and  works  thereof,  are  rightly  called  the 
devil's  martyrs.  They_^ke  more  pains,  and  punish  themselves 
more  in  purchasing  hell,  according  to  the  proverb,  than  the  mar- 
tyrs of  Christ  do  in  obtaining  heaven.  For  they  are  tormented 
two  manner  of  ways  :  first,  they  miserably  afflict  themselves  whilst 
they  live  here,  by  doing  of  many  hard  and  great  works,  and  all 
in  vain ;  and  afterwards,  when  they  die,  they  reap  for  a  recom- 

58 


458  COMMENTARY   ON   GALATIANS. 

pense  eternal  damnation.  Thus  are  they  most  miserable  martyrs, 
both  in  this  hfe  and  in  the  life  to  come,  and  their  bondage  is  ever- 
lasting. Contrariwise,  the  godly  have  troubles  in  this  world,  but 
in  Christ  they  have  peace,  because  they  beUeve  that  he  hath  over- 
come the  world.  (John  xvi.  33.)  Wherefore  we  must  stand  fast 
in  that  freedom  which  Christ  hath  purchased  for  us  by  his  death, 
and  we  must  take  good  heed  that  we  be  not  entangled  again 
with  the  yoke  of  bondage  ;  as  it  happeneth  at  this  day  to  the 
fantastical  spirits,  who  falling  away  from  faith  and  from  this  free- 
dom, have  procured  unto  themselves  here  a  temporal  bondage,  and 
in  the  world  to  come  shall  be  oppressed  w'ith  an  everlasting 
bondage.  As  for  the  Papists,  the  most  part  of  them  are  become 
at  this  day  plain  Epicures.  Therefore,  while  they  may,  they  use 
the  liberty  of  the  flesh,  singing  this  careless  song,  "  Ede,  bibe, 
lude,  post  mortem  nulla  voluptas ;"  that  is,  "  Eat,  drink,  and 
make  good  cheer,  for  after  this  life  there  is  no  pleasure."  But 
they  are  the  very  bond-slaves  of  the  devil,  by  whom  they  are 
holden  captives  at  his  will  and  pleasure ;  therefore  they  shall 
feel  this  everlasting  bondage  in  hell.  Hitherto  Paul's  exhorta- 
tion hath  been  vehement  and  earnest,  but  that  which  foUoweth  doth 
far  pass  it. 

Verse  2.     Behold^  /,  Paul,  say  unto  you,  that  if  ye  be  circum- 
cised, Christ  shall  profit  you  nothing. 

Paul  here,  wonderfully  stirred  up  with  zeal  and  fervency  of  spirit, 
thundereth  against  the  law  and  circumcision  ;  and  these  thunder- 
ings  proceeding  of  great  zeal,  the  Holy  Ghost  wresteth  from  him, 
when  he  saith,  "  Behold,  I,  Paul,"  &c.  I,  I  say,  who  know  that 
I  have  not  received  the  Gospel  by  man,  but  by  the  revelation  of 
Jesus  Christ,  and  have  commission  and  authority  from  above,  to 
publish  and  to  preach  the  same  unto  you,  do  tell  you,  that,  if  ye 
be  circumcised,  Christ  shall  profit  you  nothing  at  all.  This  is  a 
very  hard  sentence,  whereby  Paul  declareth,  that  to  be  circumcised, 
is  as  much  as  to  make  Christ  utterly  unprofitable  ;  not  in  respect  of 
himself,  but  of  the  Galatians,  who  being  deceived  by  the  subtlety  of 
the  false  apostles,  believed,  that  besides  faith  in  Christ,  it  was  need- 
ful for  the  faithful  to  be  circumcised,  without  the  which  they  could 
not  obtain  salvation. 

This  place  is  as  it  were  a  touchstone,  whereby  we  may  most 
certainly  and  freely  judge  of  all  doctrines,  w^orks,  religions,  and 
ceremonies  of  all  men.  Whosoever  teach  that  there  is  any  thing 
necessary  to  salvation  (whether  they  be  Papists,  Turks,  Jews,  or 


COMMENTARY    ON    GALATIANS.  459 

sectaries)  besides  faith  in  Christ,  or  shall  devise  any  work  or  religion,  ] 
or  observe  any  rule,  tradition,  or  ceremony  whatsoever,  with  thisj 
opinion  that  by  such  things  they  shall  obtain  forgiveness  of  sins, 
righteousness,  and  everlasting  life  ;  they  hear  in  this  place  the  sen- 
tence of  the  Holy  Ghost  pronounced  against  them  by  the  Apostle, 
that  Christ  profiteth  them  nothing.  Seeing  Paul  durst  give  this  sen-i 
tence  against  the  law  and  circumcision,  which  were  ordained  of  God 
himself,  what  durst  he  not  do  against  the  chaff  and  the  dross  of 
men's  traditions  ? 

Wherefore,  this  place  is  a  terrible  thunderbolt  against  all  the 
kingdom  of  the  Pope.  For  all  the  priests,  monks,  and  hermits, 
that  Uve  in  their  cloisters,  I  speak  of  the  best  of  them,  repose  all 
their  trust  and  confidence  in  their  own  works,  righteousness,  vows, 
and  merits,  and  not  in  Christ,  whom  they  most  wickedly  and 
blasphemously  imagine  to  be  an  angry  judge,  an  accuser,  and 
conderaner ;  and  therefore  here  they  hear  their  judgment,  that 
Christ  profiteth  them  nothing.  For  if  they  can  put  away  sins, 
and  deserve  forgiveness  of  sins  and  everlasting  life,  through  their 
own  righteousness  and  straitness  of  life,  then  to  what  purpose  was 
Christ  born  ?  What  profit  have  they  by  his  death  and  blood- 
shedding,  by  his  resurrection,  victory  over  sin,  death,  and  the 
devil,  seeing  they  are  able  to  overcome  these  monsters  by  their 
own  strength  ?  and  what  tongue  can  express,  or  what  heart  can 
conceive,  how  horrible  a  thing  it  is  to  make  Christ  unprofitable? 
Therefore  the  Apostle  casteth  out  these  words  with  great  displea- 
sure and  indignation,  "  If  ye  be  circumcised,  Christ  shall  profit 
you  nothing ;"  that  is  to  say,  that  no  profit  shall  redound  unto 
you  of  all  his  benefits,  but  he  hath  bestowed  them  all  upon  you  in 
vain. 

Hereby  it  appeareth  sufficiently,  that  nothing  under  the  sun  is 
more  hurtful  than  the  doctrine  of  men's  traditions  and  works,  for 
they  utterly  abolish  and  overthrow  at  once  the  truth  of  the  Gospel, 
faith,  the  true  worshipping  of  God,  and  Christ  himself,  in  whom 
the  Father  hath  ordained  all  things.  "  In  Christ  are  hid  all  the 
treasures  of  wisdom  and  knowledge.  In  him  dwelleth  the  fulness 
of  the  Godhead  bodily."  (Col.  ii.)  Wherefore,  all  they  that  are 
either  authors  or  maintainers  of  the  doctrine  of  works,  are  op- 
pressors of  the  Gospel,  and  make  the  death  and  victory  of  Christ 
unprofitable,  blemish  and  deface  his  sacraments,  and  utterly  take 
away  the  true  use  thereof;  and  briefly,  they  are  blasphemers, 
enemies  and  deniers  of  God,  and  of  all  his  promises  and  bene- 
fits.     Whoso  is   not  moved  with  these  words    of   Paul  (which 


460  COMMENTARY    ON   GALATIANS. 

calleth  the  law  a  yoke  of  bondage,  and  saith,  that  they  which  affirm 
the  keeping  of  circumcision  to  be  necessary  to  salvation,  make  Christ 
unprofitable,)  and  cannot  be  given  from  the  law  and  circumcision, 
nor  yet  from  the  confidence  which  he  hath  in  his  own  righteousness 
and  works,  nor  be  stirred  up  to  seek  that  liberty  which  is  in  Christ, 
his  heart  is  harder  than  stone  and  iron. 

This  is  therefore  a  most  certain  and  clear  sentence,  that  Christ 
is  unprofitable,  that  is  to  say,  he  is  born,  crucified,  and  risen  again 
in  vain  to  hiin  that  is  circumcised,  that  is,  which  putteth  his  trust 
in  circumcision.  For  (as  I  have  said  before)  Paul  speaketh  not 
here  of  the  work  of  circumcision  (which  hurtcth  not  him  that 
hath  no  affiance  or  opinion  of  righteousness  in  it,)  but  of  the  use 
of  the  work,  that  is  to  say,  of  the  confidence  and  righteousness 
that  is  annexed  to  the  work  ;  for  we  must  understand  Paul  accord- 
ing to  the  matter  whereof  he  entreateth,  or  according  to  the  argu- 
ment which  he  hath  in  hand,  which  is,  that  men  be  not  justified 
by  the  law,  by  works,  by  circumcision,  or  such-like.  He  saith 
not  that  works  of  themselves  are  nothing ;  but  the  confidence 
and  righteousness  of  faith  are  nothing  :  for  that  maketh  Christ 
unprofitable.  Therefore  whoso  receiveth  circumcision,  with  this 
opinion  that  it  is  necessary  to  justification,  to  him  Chiist  availeth 
nothing. 

Let  us  bear  this  well  in  mind  in  our  private  temptations,  when 
the  devil  accuseth  and  terrifieth  our  conscience  to  drive  it  to 
desperation.  For  he  is  the  father  of  lying,  and  the  enemy  of 
Christian  liberty  ;  therefore  he  tormenteth  us  every  moment  with 
false  fears,  that  when  our  conscience  hath  lost  this  Christian 
liberty,  it  should  feel  the  remorse  of  sin  and  condemnation,  and 
always  remain  in  anguish  and  terror.  When  that  great  dragon,  I 
say,  that  old  serpent  the  devil  (who  deceiveth  the  whole  M'orld, 
and  accuseth  our  brethren  in  the  presence  of  God  day  and  night, 
Apoc.  xii.)  Cometh  and  layeth  unto  thy  charge,  that  thou  hast 
not  only  done  no  good,  but  hast  also  transgressed  the  law  of  God, 
say  unto  him,  Thou  troublest  me  with  the  remembrance  of  my 
sins  past.  Thou  puttest  me  also  in  mind  that  I  have  done  no 
good.  But  this  is  nothing  to  me :  for  if  either  I  trusted  in  mine 
own  good  deeds,  or  distmsted  because  I  have  done  none,  Christ 
should  both  ways  profit  me  nothing  at  all.  Therefore,  whether 
thou  lay  my  sins  before  me,  or  my  good  works,  I  pass  not :  but 
removing  both  far  out  of  my  sight,  I  only  rest  in  that  liberty 
wherein  Christ  hath  made  me  free;  I  know  him  to  be  profitable 
unto  me,  therefore  I  will  not  make  him   unprofitable :   which  I 


COMMENTARY   ON    GALATIANS.  461 

should  do,  if  either  I  should  presume  to  purchase  myself  favour  and 
everlasting  life  by  my  good  deeds,  or  should  despair  of  my  salvation 
because  of  my  sins. 

Wherefore  let  us  learn  with  all  diligence  to  separate  Christ  far 
from  all  works,  as  well  good  as  evil ;  from  all  laws  both  of  God 
and  man,  and  from  all  troubled  consciences ;  for  with  all  these 
Christ  hath  nothing  to  do.  He  hath  to  do,  I  grant,  with  afflicted 
consciences :  howbeit  not  to  afflict  them  more,  but  to  raise  them 
up,  and  in  their  affliction  to  comfort  them.  Therefore  if  Christ 
appear  in  the  Ukeness  of  an  angry  judge,  or  of  a  lawgiver  that 
requireth  a  strait  account  of  our  life  past ;  then  let  us  assure  our- 
selves that  it  is  not  Christ,  but  a  raging  fiend.  For  the  Scripture 
painteth  out  Christ  to  be  our  reconciliation,  our  advocate,  and  our 
comforter.  Such  a  one  he  is  and  ever  shall  be :  he  cannot  be 
unlike  himself. 

Therefore,  whensoever  the  devil,  transforming  himself  into  the 
likeness  of  Christ,  disputeth  with  us  after  this  manner.  This  thou 
oughtest,  being  admonished  by  my  word,  to  have  done,  and  hast 
not  done  it ;  and  this  thou  oughtest  not  to  have  done,  and  hast 
done  it ;  know  thou  therefore  that  I  will  take  on  thee,  (fcc. — let 
this  nothing  at  all  move  us,  but  by  and  by  let  us  think  with  our- 
selves,— Christ  speaketh  not  to  poor  afflicted  and  despairing  con- 
sciences after  this  manner  ;  he  addeth  not  affliction  to  the  afflicted  ; 
he  breaketh  not  the  bruised  reed,  neither  quencheth  he  the  smoking 
flax.  (Isa.  xlii.  3.)  Indeed  to  the  hard-hearted  he  speaketh  sharply ; 
but  such  as  are  terrified  and  afflicted,  he  most  lovingly  and  com- 
fortably allureth  unto  him,  saying,  "  Come  unto  me,  all  ye  that 
travail  and  be  heavy  laden,  and  I  will  refresh  you."  (Matt.  xi.  28.) 
"  I  came  not  to  call  the  righteous,  but  sinners  to  repentance." 
(ix.  13.)  "  Be  of  good  comfort,  my  son ;  thy  sins  are  forgiven 
thee."  (ix.  2.)  "  Be  not  afraid ;  I  have  overcome  the  world." 
(John  xvi.  33.)  "  The  Son  of  man  came  to  seek  out  and  to  save  that 
which  was  lost."  (Luke  xix.  10.)  We  must  take  good  heed  there- 
fore lest  that  we,  being  deceived  with  the  wonderful  sleights  and 
infinite  subtleties  of  Satan,  do  receive  an  accuser  and  condemner  in 
the  stead  of  a  comforter  and  saviour  ;  and  so  under  the  visor  of  a 
false  Christ,  that  is  to  say,  of  the  devil,  we  lose  the  true  Christ,  and 
make  him  unprofitable  unto  us. — Thus  much  have  we  said  as 
touching  private  and  particular  temptations,  and  how  we  should  use 
ourselves  therein. 


462  COMMENTARY   ON   GALATIANS. 

« 

Verse  3.    For  I  testify  unto  every  man  which  is  circumcised^  that 
he  is  bound  to  keej)  the  whole  law. 

The  first  inconvenience  is  indeed  very  great,  where  Paul  saith, 
that  Christ  profiteth  them  nothing  which  are  circumcised  ;  and 
this  that  followeth  is  nothing  less,  where  he  saith,  that  they  which 
are  circumcised  are  bound  to  keep  the  whole  law.  He  speaketh 
these  words  with  such  earnestness  and  vehemency  of  spirit,  that 
he  confirmeth  them  with  an  oath  :  "  I  testify,"  that  is  to  say,  I 
swear  by  the  living  God.  But  these  words  may  be  expounded 
two  ways,  negatively  and  affirmatively.  Negatively,  after  this 
manner :  I  testify  unto  every  man  which  is  circumcised,  that  he 
is  bound  to  keep  the  w4iole  law  ;  that  is  to  say,  that  he  per- 
formeth  no  piece  of  the  law :  yea,  that  in  the  very  work  of  circum- 
cision he  is  not  circumcised,  and  even  in  the  fulfilling  of  the  law 
he  fulfilleth  it  not,  but  transgresseth  it.  And  this  seemeth  to 
me  to  be  the  simple  and  true  meaning  of  Paul  in  this  place. 
Afterwards  in  the  sixth  chapter  he  expoundeth  himself,  saying, 
"  They  themselves  which  are  circumcised,  keep  not  the  law." 
So  he  saith  also  before  in  the  third  chapter,  "  Whosoever  are  of 
the  works  of  the  law,  are  under  the  curse."  As  if  he  said, 
Although  ye  be  circumcised,  yet  are  ye  not  righteous  and  free 
from  the  law ;  but  by  this  deed  ye  are  rather  debtors  and  bond- 
servants of  the  law  ;  and  the  more  ye  go  about  to  satisfy  the  law, 
and  to  be  set  free  from  it,  the  more  ye  entangle  and  snare  your- 
selves in  the  yoke  thereof,  so  that  it  hath  more  power  to  accuse 
and  condemn  you.  This  is  to  go  backward  like  the  crab,  and  to 
wash  away  filth  with  filth. 

And  this  which  I  say  by  occasion  of  Paul's  words,  I  have 
learned  both  in  myself  and  others.  I  have  seen  many  which 
have  painfully  travailed,  and  upon  mere  conscience  have  done 
as  much  as  was  possible  for  them  to  do,  in  fasting,  in  prayer,  in 
wearing  of  hair,  in  punishing  and  tormenting  their  bodies  with 
sundry  exercises  whereby  at  length  they  must  needs  have  utterly 
consumed  them,  yea  although  they  had  been  made  of  iron,  and 
all  to  this  end,  that  they  might  obtain  quietness  and  peace  of 
conscience :  notwithstanding,  the  more  they  travailed,  the  more 
they  were  stricken  down  with  fear,  and  especially  when  the  hour 
of  death  approached,  they  were  so  fearful,  that  I  have  seen  many 
murderers  and  other  malefactors  condcnuied  to  death,  dying  more 
courageously  than  they  did,  which  notwithstanding,  had  lived  very 
holily. 


COMMENTARY   ON   GALATIANS.  463 

Therefore  it  is  most  true  that  they  which  do  the  law,  do  it  not. . 
For  the  more  they  go  about  to  fulfil  the  law,  the  more,  they  trans- 
gress it.  Even  so  we  say  and  judge  of  men's  traditions.  The 
more  a  man  striveth  to  pacify  his  conscience  thereby,  the  more 
he  troubleth  and  tormenteth  it.  When  I  was  a  monk,  I  endea- 
voured as  much  as  was  possible  to  hve  after  the  strait  rule  of  mine 
order.  I  was  wont  to  shrive  myself  with  great  devotion,  and  to 
reckon  up  all  my  sins,  yet  being  always  very  contrite  before ;  and 
I  returned  to  confession  very  often,  and ,  thoroughly  performed 
the  penance  that  was  enjoined  unto  me  ;  yet  for  all  this,  my 
conscience  could  never  be  fully  certified,  but  was  always  in  doubt, 
and  said,  This  or  that  thou  hast  not  done  rightly  :  thou  wast  not 
contrite  and  sorrowful  enough  :  this  sin  thou  didst  omit  in  thy 
confession,  &c.  Therefore  the  more  I  went  about  to  help  my 
weak,  wavering,  and  afflicted  conscience  by  men's  traditions,  the 
more  weak  and  doubtful,  and  the  more  afflicted  I  was.  And 
thus,  the  more  I  observed  men's  traditions,  the  more  I  transgressed 
them,  and  in  seeking  after  righteousness  by  mine  own  order,  I  could 
never  attain  unto  it ;  for  it  is  impossible,  as  Paul  saith,  that  the 
conscience  should  be  pacified  by  the  works  of  the  law,  and  much 
more  by  men's  traditions,  without  the  promise  and  glad  tidings  con- 
cerning Christ. 

Wherefore  they  that  seek  to  be  justified  'and  quickened  by  the 
law  are  much  further  off  from  righteousness  and  hfe  than  the 
publicans,  sinners,  and  harlots.  For  they  cannot  trust  to  their 
own  works,  seeing  they  be  such  that  they  cannot  hope  to  obtain 
grace  and  forgiveness  of  sins  thereby.  For  if  righteousness  and 
works  done  according  to  the  law  do  not  justify,  how  can  sins 
justify  which  are  committed  contrary  to  the  law  ?  Therefore  in 
this  point,  they  are  in  far  better  case  than  the  justiciaries  :  for  they 
have  no  affiance  in  their  own  works  :  which  greatly  hindereth  true 
faith  in  Christ,  if  it  do  not  utterly  take  it  away.  Contrariwise, 
the  justiciaries,  which  abstain  outwardly  fi-om  sins,  and  live  holily 
and  without  blame  in  the  sight  of  the  world,  cannot  be  without 
the  opinion  of  their  own  righteousness,  with  which  the  true  faith 
in  Christ  cannot  stand  :  and  for  this  cause  they  be  more  miserable 
than  the  publicans  and  harlots,  who  offer  not  their  good  works  to 
God  in  his  displeasure,  that  for  the  same  he  may  recompense 
them  with  everlasting  life,  as  the  justiciaries  do,  for  they  have  none 
to  offer;  but  desire  that  their  sins  may  be  pardoned  for  Christ's 
sake. 

The  other  exposition  is  affirmative.     He  that  is  circumcised  is 


464  COMMENTARY   ON    GALATIANS. 

also  bound  to  keep  the  whole  law.  For  he  that  receiveth  Moses 
in  one  point,  must  of  necessity  receive  him  in  ail.  And  it  helpeth 
nothing  to  say,  that  circumcision  is  necessary,  and  not  the  rest  of 
Moses'  laws. — For  by  the  same  reason  that  thou  art  bound  to 
keep  circumcision,  thou  art  also  bound  to  keep  the  whole  law. 
Now,  to  be  bound  to  keep  the  whole  law  is  nothing  else  but  to 
show,  in  effect,  that  Christ  is  not  yet  come.  If  this  be  true,  then 
are  we  bound  to  keep  all  the  Jewish  ceremonies  and  laws  touch- 
ing meats,  places,  and  times ;  and  Christ  must  be  looked  for  as 
yet  to  come,  that  he  may  abolish  the  Jewish  kingdom  and  priest- 
hood, and  set  up  a  new  kingdom  throughout  tlie  whole  world. 
But  the  whole  Scripture  witnesseth,  and  the  sequel  thereof  plainly 
declareth,  that  Christ  is  already  come,  that  by  his  death  he  hath  re- 
deemed mankind,  that  he  hath  abolished  the  law,  and  that  he  hath 
fulfilled  all  things  which  all  the  prophets  have  foretold  of  him. 
Therefore  the  law  being  clean  abolished  and  quite  taken  away,  he 
hath  given  unto  us  grace  and  truth.  It  is  not  then  the  law  nor  the 
works  thereof,  but  it  is  the  faith  in  Jesus  Christ,  that  maketh  a  man 
righteous. 

Some  would  bind  us,  at  this  day,  to  certain  of  Moses'  laws  that 
like  them  best,  as  the  false  apostles  would  have  done  at  that  time. 
But  this  is  in  no  wase  to  be  suffered.  For,  if  we  give  Moses  leave 
to  rule  over  us  in  any  thing,  we  are  bound  to  obey  him  in  all  things. 
Wherefore  we  will  not  be  burdened  with  any  law  of  Moses.  We 
grant  that  he  is  to  be  read  amongst  us,  and  to  be  heard  as  a  prophet 
and  a  witness-bearer  of  Christ ;  and  moreover,  that  out  of  him  we 
may  take  good  examples  of  good  laws  and  holy  life.  But  we  will 
not  suffer  him  in  any  wise  to  have  dominion  over  our  consciences. 
In  this  case  let  him  be  dead  and  buried,  and  let  no  man  know  where 
his  grave  is.  (Deut.  xxxiv.  6.) 

The  former  exposition,  that  is  to  say,  the  negative,  seemeth  to 
me  to  be  more  apt  and  more  spiritual ;  notwithstanding,  both  are 
good,  and  both  do  condemn  the  righteovisness  of  the  law.  The  first 
is,  that  we  are  so  far  from  obtaining  righteousness  by  the  law,  that 
the  more  we  go  about  to  accomplish  the  law,  the  more  we  trans- 
gress the  law.  The  second  is,  that  he  which  Avill  perform  any  piece 
of  the  law,  is  bound  to  keep  the  whole  law.  And  to  conclude, 
that  Christ  profiteth  them  nothing  at  aU  which  will  be  justified  by 
the  law. 

Hereby  it  appeareth  that  Paul  meianeth  nothing  else,  but  that 
the  law  is  a  plain  denial  of  Christ.  Now  it  is  a  wonderful  thing 
that  Paul  dare  affirm,  that  the  law  of  Moses,  which  was  given  by 


COMMENTARY    ON   GALATIANS.  465 

Cod  to  the  people  of  Israel,  is  a  denial  of  Christ.  Why  then  did 
Ood  give  it?  Before  the  coming  of  Christ,  and  before  his  manifes- 
tation in  the  flesh,  the  law  was  necessary.  For  the  law  is  our 
shoohiiaster  to  bring  us  unto  Christ. — But  now  tliat  Christ  is  re- 
vealed, in  that  we  believe  in  him,  we  are  no  longer  under  the  school- 
master. Hereof  we  have  spoken  largely  enough  before,  at  the  end 
of  the  third  chapter.  Whoso  teacheth  then  that  the  law  is  neces- 
sary to  righteousness,  teacheth  a  plain  denial  of  Christ  and  of  all  his 
benefits ;  he  maketh  God  a  bar ;  yea,  he  maketh  the  law  also  a 
liar :  for  the  law  itself  beareth  witnes  of  Christ  and  of  the  promises 
made  as  concerning  Christ,  and  hath  foretold  that  he  should  be  a 
king  of  grace,  and  not  of  the  law. 

Verse  4      Ye  are  abolished  {or  separated)  from  Christ ;  whoso- 
ever are  justified  by  the  law^  ye  are  fallen  from,  grace. 

Here  Paul  expoundeth  himself,  and  showeth  that  he  speaketh  not 
simply  of  the  law,  nor  of  the  works  of  circumcision,  but  of  the  con- 
fidence and  opinion  that  men  have  to  be  justified  thereby.  As  if  he 
would  say,  I  do  not  utterly  condemn  the  law  or  circumcision  (for 
it  is  lawful  for  me  to  drink,  to  eat,  and  to  keep  company  with  the 
Jews,  according  to  the  law — it  is  laA\^fiil  for  me  to  circumcise  Tim- 
othy,) but  to  seek  to  be  justified  by  the  law,  as  if  Christ  were  not  yet 
come,  or,  being  now  present,  he  alone  were  not  able  to  justify,  this  is 
it  which  I  condemn  :  for  this  is  to  be  separated  from  Christ  There- 
fore, saith  he,  ye  are  abolished :  that  is,  ye  are  utterly  void  of 
Christ,  Christ  is  not  in  you,  he  workelh  not  in  you  any  more :  ye 
are  not  partakers  of  the  knowledge,  the  spirit,  the  fellowship,  the 
favour,  the  liberty,  the  life,  or  the  doings  of  Christ,  but  ye  are  utteiiy 
separate  from  him,  so  that  he  hath  no  more  to  do  with  you,  nor  ye 
with  him. 

These  words  of  Paul  are  diligently  to  be  noted,  that  to  seek 
righteousness  by  the  law,  is  nothing  else  but  to  be  separated  from 
Christ,  and  to  make  him  unprofitable.  What  can  be  spoken 
iTiore  mightily  against  the  law  ?  What  can  be  set  up  against  this 
thunder-bolt  ?  Wherefore  it  is  impossible  that  Christ  and  the 
law  shouljd  dwell  together  in  one  heart;  for  either  the  law  or 
Christ  must  give  place.  But,  if  thou  think  that  Christ  and  the 
law  can  dwell  together,  then  be  thou  sure  that  Christ  dwelleth 
not  in  thy  heart,  but  the  devil  in  the  likeness  of  Christ,  accusing 
and  terrifying  thee,  and  straitly  exacting  of  thee  the  law  and  the 
works  thereof.  For  the  true  Christ,  as  I  have  said  before, 
neither  caUeth  thee  to  a  reckoning  for  thy  sins,  nor  biddeth  thee 

59 


COMMENTARY   ON    GALATIANS. 

to  truest  to  tliine  own  good  works.  And  the  true  knowledge  of 
Christ,  or  faith,  disputeth  not  whether  thou  hast  done  good  works  to 
righteousness,  or  evil  works  to  condemnation,  hut  simply  concludeth 
after  this  sort :  If  thou  have  done  good  works,  thou  art  not  therefore 
justified ;  or  if  thou  have  done  evil  woiks,  thou  art  not  therefore 
condemned.  I  neither  take  from  good  works  their  praise  nor  com- 
mend evil  works.  But  in  the  matter  of  justification,  I  say,  we  must 
look  how  we  may  liold  Christ,  lest,  if  we  seek  to  be  justified  by  the 
law,  we  make  him  unprofitable  unto  us.  For  it  is  Christ  alone  that 
justifieth  me,  both  against  my  evil  deeds,  and  without  my  good 
deeds.  If  I  have  this  persuasion  of  Christ,  I  lay  hold  of  tlie  true 
Christ.  But  if  I  think  that  he  exacteth  the  law  and  works  of  me  to 
salvation,  then  he  becometh  unprofitable  unto  me,  and  I  am  utterly 
separated  from  him. 

These  are  dreadful  sentences  and  threatenings  against  the 
righteousness  of  the  law,  and  man's  own  righteousness.  Moreover, 
they  are  also  most  certain  principles  which  confirm  the  article  of 
justification.  This  is  then  the  final  conclusion :  either  thou  must 
forego  Christ,  or  the  righteousness  of  the  law.  If  thou  retain 
Christ,  thou  art  righteous  before  God :  but  if  thou  slick  to  the 
law,  Christ  availeth  thee  nothing ;  thou  art  bound  to  keep  the 
whole  law,  and  thou  hast  now  sentence  already  pronounced 
against  thee :  "  Cursed  ia  every  one  that  fulfilleth  not  all  the 
things  that  are  written  in  this  law."  (Deitt,  xxvii.  26.)  As  we 
have  said  of  the  law,  so  we  say  also  of  men's  traditions.  Either 
the  Pope,  with  his  religious  rout,  must  reject  all  those  things 
"wherein  hitherto  he  hath  put  his  trust,  or  else  Christ  shall  be 
unprofitable  to  them.  And  hereby  we  may  plainly  see  how  per- 
nicious and  pestilent  the  Popish  doctrine  hath  been.  For  it  hath 
led  man  cle-an  away  from  Christ,  and  made  him  altogether  unprofit- 
able. God  complaineth  in  the  23d  of  Jeremiah,  that  the  Propheta 
prophesied  lies  and  the  dreams  of  their  own  heart,  to  the  end  that 
his  people  should  forget  his  name.  Therefore,  like  as  the  false 
prophets,  leaving  the  right  interpretation  of  the  law,  and  the  true 
doctrine  concerning  the  seed  of  Abraham,  in  whom  all  the  nations 
of  the  earth  should  be  blessed,  preaching  their  own  dreams,  to  the 
end  that  the  people  should  forget  their  God ;  even  so,  the  Papists 
having  darkened  and  defaced  the  doctrine  of  Christ,  so  that  they 
made  it  of  none  eflect,  taught  and  set  forth  nothing  else  but  the 
doctrine  of  works,  whereby  they  drew  the  whole  world  away  from 
Christ.  Whoso  earnestly  considereth  this  matter  cannot  but  fear 
and  tremble. 


COMMENTARY    ON    GALATIANS.  467 

Yerse  4     Ye  are  fallen  from  Grace. 

That  is  to  say,  ye  are  no  longer  in  the  kingdom  of  grace.     For 

like  as  he  that  is  in  a  ship,  on  which  side  soever  he  falleth  into 

the  seas  is  drowned  ;  even  so  he  which  is  fallen  from  grace  must 

needs   perish. — He  therefore   that  will  be  justified  by  the  law  is 

fallen  into  the  sea,  and  hath  cast  himself  into  danger  of  eternal  , 

! 
death.     Now,  if  they   fall  from  grace  which  will  be  justified   by  / 

the  moral  law,  whither  shall  they  fall,  I  pray  you,  which  will  be 

justified  by  their  own  traditions  and  vows  ?   even   to   the   bottom 

of  hell.     No   forsooth,  for   they  fly   up   into  heaven :   for  so  they 

themselves     have     taught     us.      "  Whosoever     hve,"     say     they,; 

according  to  the  Rile  of  St.  Francis,  Dominick,  Benedict,  or  such 

other,   the   peace    and    mercy   of    God   is   upon    them."      Again, 

"  All  they  that  observe   and   kejsp  chastity,  obedience,  &c.  shall 

have  everlasting  life."     But   let   these   toys  go  to  the  devil,  from 

whence  they  came,   and  hearken  what  Paul   teacheth  thee  here, 

and  what  Christ  teacheth,  saying,  "  He  that  believeth  in  the  Son 

of  God,  hath  everlasting  hfe  :  but  he  that  beheveth  not  in  the  Son, 

shall  not  see  life,  but  the  wrath  of  God  abideth  upon  him."    (John 

iii.   36.)      Again,    "  He   that    believeth   not,    is    judged    already." 

(John  iii.  18.) 

Now,  like  as  all  the  doctrine  of  the  Papists  (to  note  this  by  the 
way)  concerning  men's  traditions,  works,  vows,  and  merits,  was 
most  common  in  the  world,  so  was  it  thought  to  be  the  best  and 
most  certain  of  all  others  ;  whereby  the  devil  hath  both  set  up 
and  established  his  kingdom  most  mightily.  Therefore,  when  we 
at  this  day  do  impugn  and  vanquish  this  doctrine  by  the  power 
of  God's  work,  as  chaff  is  driven  away  by  the  wind,  it  is  no  mar- 
vel that  Satan  rageth  so  cruelly  against  us,  raiseth  up  slanders  and 
offences  every  where,  and  setteth  the  whole  world  in  our  tops. 
Then  will  some  man  say,  it  had  been  better  to  have  held  our  peace ; 
for  then  had  none  of  these  evils  been  raised  up.  But  we  ought 
more  to  esteem  the  favour  of  God,  whose  glory  we  set  forth,  than  to 
care  for  the  tyranny  of  the  world  which  persecuteth  us.  For  what 
is  the  Pope  and  the  whole  world  in  comparison  of  God  ?  Indeed 
we  are  weak,  and  bear  an  heavenly  treasure  in  brittle  and  earthly 
vessels  :  but  although  the  vessels  be  never  so  brittle,  yet  is  the  treas- 
ure inestimable.    (2  Cor.  iv.  7.) 

These  words,  "  ye  are  fallen  from  grace,"  must  not  be  coldly  I 
or  slenderly  considered,  for  they  are  weighty  and  of  great  impor-/ 
tance.     He  that  falleth  from  grace   utterly  loseth  the  atonement,/ 


468  COMMENTARY    ON    GALATIANS. 

the  for^veness  of  sins,  the  righteousness,  hberty  and  hfe,  that 
Jesus  Christ  hath  merited  for  us  by  his  death  and  resurrection  ; 
and  instead  thereof  he  purchaseth  to  himself  the  wrath  and 
judgment  of  God,  sin,  death,  the  bondage  of  the  devil,  and 
everlasting  damnation.  And  this  place  strongly  confirmeth  and 
fortifieth  our  doctrine  concerning  faith  or  the  article  of  justification, 
and  marvellously  comforteth  us  against  the  cruel  rage  of  the 
Papists,  that  persecute  and  condemn  us  as  heretics,  because  we 
teach  this  article.  Indeed  this  place  ought  to  fear  the  enemies 
of  faith  and  grace,  that  is  to  say,  all  that  seek  righteousnsss  by 
works,  from  persecuting  and  blaspheming  the  word  of  grace,  life, 
and  everlasting  salvation.  But  they  be  so  hard-hearted  and 
obstinate,  that  seeing  they  see  not,  and  hearing  they  hear  not ; 
and  when  they  read  this  dreadful  sentence  of  the  Apostle  pro- 
nounced against  them,  they  understand  it  not.  Let  us  leave  them 
therefore  unto  themselves :  for  they  are  blind,  and  leaders  of  the 
blind.    (Matt.  xvi.  14.) 

Verse  5.    For  we,  in  spirit,  wait  for  the  hope  of  righteousness 

through  faith. 

Paul  here  knitteth  up  the  matter  with  a  notable  conclusion, 
saying,  ye  will  be  justified  by  the  law,  by  circumcision,  and  by 
works ;  but  we  seek  not  to  be  justified  by  this  means,  lest  Christ 
should  be  made  utterly  unprofitable  unto  us,  and  we  become 
debtors  to  perform  the  whole  law,  and  so  finally  fall  away  from 
grace :  but  we  wait  in  spirit  through  faith  for  the  hope  of 
righteousness.  Every  word  is  here  diligently  to  be  noted,  for 
they  are  pithy  and  full  of  power.  He  doth  not  only  say  as  he  is 
wont,  We  are  justified  by  faith,  or  in  spirit  by  faith ;  but 
moreover  he  addeth,  "  We  wait  for  the  hope  of  righteousness," 
including  hope  also,  that  he  may  comprehend  the  whole  matter 
of  faith. 

Hope,  after  the  manner  of  the  Scriptures,  is  taken  two  ways, 
namely,  for  the  thing  that  is  hoped  for,  and  for  the  affection  of 
him  that  hopeth.  For  the  thing  that  is  hoped  for,  it  is  taken  in 
the  first  chapter  of  the  Colossians :  "  For  the  hope  sake  which 
is  laid  up  for  you  in  heaven :"  that  is  to  say,  the  thing  which 
ye  hope  for.  For  the  affection  of  him  that  hopeth,  it  is  taken 
in  the  eighth  to  the  Romans :  "  For  we  are  saved  by  hope." 
So  hope  in  this  place  also  may  be  taken  two  ways,  and  so  it 
yieldeth  a  double  sense.  The  first  is.  We  wait  in  spirit  through 
feith  for  tlie  hope  of  righteousness,  that  is  to  say,  the  righteous- 


COMMENTARY    ON    GALATIANS.  469 

ness  hoped  for,  which  shall  be  certainly  revealed  in  such  time  as 
pleaseth  the  Lord  to  give  it.  The  second,  We  wait  in  spirit  by 
faith  for  righteousness  with  hope  and  desire :  that  is  to  say,  we 
are  righteous  ;  howbeit  our  righteousness  is  not  yet  revealed,  but 
hangeth  yet  in  hope.  For  as  long  as  we  live  here,  sin  remaineth 
in  our  flesh  ;  there  is  also  a  law  in  our  -flesh  and  members,  rebelling 
against  the  law  of  our  mind,  and  leading  us  captives  unto  the 
service  of  sin.  (Rom.  vii.  13.)  Now  when  these  affections  of  the 
flesh  do  rage  and  reign,  and  we  on  the  other  side  do  through  the 
Spirit  wrestle  against  the  same,  then  is  there  a  place  for  hope.  In- 
deed we  have  begun  to  be  justified  through  faith  ;  whereby  also  we 
have  received  the  first-fruits  of  the  Spirit,  and  the  mortification  of 
the  flesh  is  also  begun  in  us ;  but  we  be  not  yet  perfectly  righteous.!  X 
It  remaineth  then  that  we  be  perfectly  justified,  and  this  is  it  which 
Ave  hope  for.  So  our  righteousness  is  not  yet  in  actual  possession, 
but  lieth  under  hope. 

This  is  a  sweet  and  sound  consolation,  whereby  afflicted  and 
troubled  consciences  feeling  their  sin,  and  terrified  with  every 
fiery  dart  of  the  devil,  may  be  marvellously  comforted.  For  the 
feeling  of  sin,  the  wrath  of  God,  death,  hell,  and  all  other  terrors, 
is  wonderful  strong  in  the  conflict  of  conscience ;  as  I  myself 
being  taught  by  experience  do  know.  Then  counsel  must  be 
given  to  the  poor  afflicted,  in  this  wise :  Brother,  thou  desirest  to 
have  a  sensible  feeling  of  thy  justification  :  that  is,  thou  wouldst 
have  such  a  feeling  of  God's  favour,  as  thou  hast  of  thine  own 
sin  ;  but  that  will  not  be.  But  thy  righteousness  ought  to  surmount 
all  feehng  of  sin ;  that  is  to  say,  thy  righteousness  or  justifica- 
tion whereupon  thou  boldest,  standest  not  upon  thine  own  feeling, 
but  upon  thy  hoping  that  it  shall  be  revealed  when  it  pleaseth  the 
Lord.  Wherefore  thou  must  not  judge  according  to  the  feeling  of 
sin  which  troubleth  and  terrifieth  thee,  but  according  to  the  promise 
and  doctrine  of  faith,  whereby  Christ  is  promised  unto  thee,  who 
is  thy  perfect  and  everlasting  righteousness.  Thus  the  hope 
of  the  afflicted  consisting  in  the  inward  affection  is  stirred  up  by 
faith  in  the  midst  of  all  terrors  and  feeling  of  sin,  to  hope  that  he 
is  righteous.  Moreover,  if  hope  be  here  taken  for  the  thing  which 
is  hoped  for,  it  is  thus  to  be  understood,  that  that  which  a  man 
now  seeth  not,  he  hopeth  in  time  shall  be  made  perfect,  and  clearly 
revealed. 

Either  sense  may  stand ;  but  the  first  touching  the  inward 
desire  and  affection  of  hoping,  bringing  more  plentiful  conso- 
lation :   for  my  righteousness  is  not  yet  perfect,  it  cannot  yet  be 


470  COMMENTARY   ON    GALATIANS. 

felt ;  yet  I  do  not  despair ;  for  faith  showeth  unto  me  Christ  in 
whom  I  trust ;  and  when  I  liave  laid  hold  of  him  by  faith,  I 
wrestle  against  the  fiery  darts  of  the  devil,  and  I  take  a  good  heart 
through  hope  against  the  feeling  of  sin,  assuring  myself  that  I  have 
a  perfect  righteousness  prepared  for  me  in  heaven.  So  both  these 
sayings  are  truej  that  I  am  made  righteous  already  by  that  righ- 
teousness which  is  begun  in  me :  and  also  I  am  raised  up  in  the 
same^ope  agamst  sin,  and  wait  for  the  fiill  consummatiori  of  per- 
fect righteousness  in  heaven.  These  things  are  not  rightly  under- 
stood, but  when  they  be  put  in  practice. 

What  Difference  there  is  between  Faith  and  Hope. 

Here  riseth  a  question.  What  difference  there  is  between  faith  and 
hope  ?  The  sophisters  and  schoolmen  have  laboured  very  much  in 
this  matter,  but  they  could  never  show  any  certainty.  Yea,  to  us 
which  travail  in  the  holy  Scriptures  with  much  diligence,  and  also 
with  more  fulness  and  power  of  spirit  (be  it  spoken  without  any 
brag)  it  is  hard  to  find  any  difference.  For  there  is  so  great  afl^nity 
between  faith  and  hope,  that  the  one  cannot  be  separate  from  the 
other.  Notwithstanding,  there  is  a  difference  between  them,  which 
is  gathered  of  their  several  offices,  diversity  of  working,  and  of  their 
ends. 

First,  they  differ  in  respect  of  their  subject,  that  is,  of  the 
ground  wherein  they  rest :  for  faith  resteth  in  the  understanding, 
and  hope  resteth  in  the  will ;  but  in  very  deed  they  cannot  be 
separated,  the  one  having  respect  in  the  other,  as  the  two 
cherubims  of  the  mercy-seat,  which  could  not  be  divided. 
(Exod.  XXV.  20.) 

Secondly,  they  differ  in  respect  of  tlieir  office,  that  is,  of  their 
working :  for  faith  telleth  what  is  to  be  done  ;  it  teacheth,  pre- 
scribeth,  and  directeth  ;  and  it  is  a  knowledge.  Hope  is  an  exlior- 
tation,  which  stirreth  up  the  mind,  that  it  may  be  strong,  bold,  and 
courageous  ;  that  it  may  suffer  and  endure  adversity,  and  in  the 
midst  thereof  wait  for  better  things. 

Thirdly,  they  differ  as  touching  their  object,  that  is,  the  special 
matter  whereunto  they  look  :  for  faith  hath  for  her  object  the  truth, 
teaching  us  to  cleave  surely  thereto,  and  looking  upon  the  word  and 
promise  of  the  thing  that  is  promised.  Hope  hath  for  her  object  the 
goodness  of  God,  and  looketh  upon  the  thing  which  is  promised  in 
the  Word,  that  is,  upon  such  matters  as  faith  teacheth  us  to  be 
hoped  for. 

Fourthly,  they  differ  in  order :  for  faith  is  the  beginning  of  Ufe 


COMMENTARY   ON   GALATIANS,  471 

foefore  all  tribulation.     (Heb.  xi.)     But  hope  cometh  afteiwards,  pro- 
ceeding of  tribulation.  (Rom.  v.) 

Fifthly,  they  differ  by  the  diversity  of  working :  for  faith  is  a 
teacher  and  a  judge,  fighting  against  errors  and  heresies,  judging 
spirits  and  doctrines.  But  hope  is,  as  it  were,  the  general  or  cap- 
tain of  the  field,  fighting  against  tribulation,  the  cross,  impatiency, 
heaviness  of  spirit,  weakness,  desperation,  and  blasphemy,  and  it 
waiteth  for  good  things,  even  in  the  midst  of  all  evils. 

Therefore  when  I  am  instructed  by  faith  in  the  Word  of  God, 
and  lay  hold  of  Christ  believing  in  him  with  my  whole  heart,  then 
am  I  righteous  by  this  knowledge.  When  I  am  so  justified  by 
faith  or  by  this  knowledge,  by  and  by  cometh  the  devil  the  father 
of  lies,  and  laboureth  to  extinguish  my  faith  by  wiles  and  subtleties ; 
that  is  to  say,  by  lies,  errors,  and  heresies.  Moreover,  because 
he  is  a  murderer,  he  goeth  about  also  to  oppress  it  by  violence. 
Here  hope,  wrestling,  layeth  hold  on  the  thing  revealed  by  faith, 
and  overcometh  the  devil  that  warreth  against  faith  ;  and  after  this 
victory  foUoweth  peace  and  joy  in  the  Holy  Ghost.  So  that,  in 
very  deed,  faith  and  hope  can  scarcely  be  discerned  the  one  from 
the  other,  and  yet  is  there  a  certain  difference  between  them. 
And  that  it  may  be  the  better  perceived,  I  will  set  out  the  matter 
by  a  similitude  : — 

In  civil  government,  prudence  and  fortitude  do  differ,  and  yet 
these  two  virtues  are  so  joined  together,  that  they  cannot  easily 
be  severed.  Now,  fortitude  is  a  constancy  of  mind,  which  is  not 
discouraged  in  adversity,  but  endureth  valiantly,  and  waiteth  for 
better  things.  But  if  fortitude  be  not  guided  by  prudence,  it  is 
but  temerity  and  rashness.  On  the  other  side  if  fortitude  be  not 
joined  with  pmdence,  that  prudence  is  but  vain  and  unprofitable. 
Therefore,  like  as  in  policy,  prudence  is  but  vain  without  fortitude, 
€ven  so  in  divinity,  faith  without  hope  is  nothing ;  for  hope 
endureth  adversity  and  is  constant  therein,  and  in  the  end  over- 
cometh all  evils.  And  on  the  other  side,  like  as  fortitude  without 
prudence  is  rashness,  even  so  hope  without  faith  is  a  presumption 
in  spirit,  and  a  tempting  of  God;  for  it  hath  no  knowledge  of 
Christ  and  of  the  truth  which  faith  teacheth,  and  therefore  it  is 
but  a  blind  rashness  and  arrogancy.  Wherefore  a  godly  man 
afore  all  things  must  have  a  right  understanding  instructed  by 
faith,  according  to  tlie  which  the  mind  may  be  guided  in  afl^ictions, 
that  it  may  hope  for  those  good  things  which  faith  hath  revealed 
and  taught. 

To  be  short;  faith  is  conceived  by  teaching;   for  thereby  the 


472  COMMENTARY   ON    GALATIANS. 

mind  is  instructed  what  the  truth  is.  Hope  is  conceived  by 
exhortation  ;  for  by  exhortation  hope  is  stirred  up  in  afflictions, 
which  confirmeth  hun  that  is  aheady  justified  by  faith,  that  he 
be  not  overcome  by  adversities,  but  that  he  may  be  able  more 
strongly  to  resist  them.  Notwithstanding,  if  tiie  spark  of  faith 
should  not  give  light  to  the  will,  it  could  not  be  persuaded  to  lay 
hold  upon  hope.  We  have  faith  then,  whereby  we  are  taught, 
we  understand  and  know  the  heavenly  wisdom,  apprehend  Christ, 
and  continue  in  his  grace.  But  as  soon  as  we  iay  hold  upont 
Christ  by  faith,  and  confess  him,  forthwith  our  enemies,  the  world, 
the  flesh,  and  the  devil,  rise  up  against  us,  hating  and  persecuting^ 
us  moet  cruelly  both  in  lx)dy  and  spirit.  Wherefore  we,  thus 
believing  and  justified  by  faith  in  spirit,  do  wait  for  the  hope  of  our 
righteousness  :  and  we  wait  through  patience :  for  we  see  and 
ieel  the  flat  contrary.  For  the  world,  with  his  prince  the  devil, 
assaileth  us  mightily  both  within  and  Avithout.  Moreover,  sin  yet 
still  remaineth  in  us,  which  driveth  us  into  heaviness.  Notwith- 
standing, we  give  not  over  for  all  ihis,  bat  raise  up  our  mind 
strongly  through  feith,  which  lighteneth,  teacheth,  and  guideth  the 
same.  And  thus  we  abide  firm  and  constant,  and  overcome  all 
adversities  through  Him  which  hath  loved  us,  until  oiu*  righteous- 
ness which  we  telieve  and  wait  for  be  revealed.  By  faith  there- 
fore we  began,  by  hope  we  continue,  and  by  revelation  we  shall 
obtain  the  whole.  In  the  mean  time,  whilst  we  live  here,  because 
we  believe,  we  teach  the  word,  and  publish  the  knowledge  of  Christ 
unto  others.  Thus  doing,  we  suffer  persecution  (according  to  this 
text,  "  I  beheved  and  therefore  did  I  speak,  and  I  was  sore  troubled" 
(Psalm  cxvi.  10,)  with  patience,  being  strengthened  and  encour- 
aged through  hope ;  whereonto  the  Scriptwre  exhorteth  us  with 
most  sweet  and  comfortable  promises  taught  and  revealed  unto  us 
by  faith.  And  thus  doth  hope  spring  up  and  increase  in  us  (Rom, 
XV.,)  "  that  through  patience  and  comfort  of  the  Scripture  we  may 
have  hope." 

Paul  therefore,  not  without  cause,  joineth  patience  in  tribula- 
tions, and  hope,  together,  in  the  5th  and  8th  to  the  Romans,  and 
in  other  places  also ;  for  by  them  hope  is  stirred  up.  For  faith 
(as  also  I  showed  before)  goeth  before  hope  ;  for  it  is  the  beginning" 
of  life,  and  beginneth  before  all  tribulation :  for  it  learneth 
Christ,  and  apprehendeth  him,  without  the  cross.  Notwithstanding, 
the  knowledge  of  Christ  cannot  be  long  without  the  cross,  without 
troubles  and  conflicts.  In  this  case  the  mind  must  be  stirred 
up  to  a  fortitude  of  spirit  (for  hope  is  nothing  else  but  a  spiritual 


COMMENTARY   ON   GALATIANS.  473 

fortitude,  as  faith  is  nothing  else  but  a  spiritual  prudence,)  which 
consisteth  in  suffering,  according  to  this  saying,  "  that  through  pa- 
tience," (fee.  These  three  things  then  dwell  together  in  the  faith- 
ful :  faith,  which  teacheth  the  truth,  and  defendeth  from  errors  ; 
hope,  which  endureth  and  overcometh  all  adversities,  as  well  bodily 
as  ghostly  ;  and  charity,  which  worketh  all  good  things,  as  it  fol- 
loweth  in  the  text.  And  so  is  a  man  entire  and  perfect  in  this  life 
as  well  within  as  without,  until  the  righteousness  be  revealed  which 
he  waiteth  for  ;  and  this  shall  be  a  perfect  and  everlasting  righteous- 
ness. 

Moreover,  this  place  containeth  both  a  singular  doctrine  and 
consolation.  As  touching  the  doctrine,  it  showeth  that  we  are 
made  righteous,  not  by  the  works,  sacrifices,  or  ceremonies  of 
Moses'  law,  much  less  by  the  works  and  traditions  of  men,  but 
by  Christ  alone.  Whatsoever  then  the  world  counteth  to  be  good 
and  holy  without  Christ,  is  nothing  else  but  sin,  error,  and  flesh. 
Wherefore  circumcision  and  the  observation  of  the  law,  also 
works,  religions,  and  vows  of  the  monks,  and  of  all  such  as  trust 
in  their  own  righteousness,  are  altogether  carnal.  But  we,  saith 
Paul,  are  far  above  all  these  things  in  the  spirit  and  inward  man  : 
for  we  possess  Christ  by  faith,  and  in  the  midst  of  our  afflictions, 
through  hope,  we  wait  for  that  righteousness  which  we  possess  al- 
ready by  faith. 

The  comfort  is  this  ;  that  in  serious  conflicts  and  terrors,  wherein 
the  feeling  of  sin,  heaviness  of  spirit,  desperation,  and  such-like, 
is  very  strong,  for  they  enter  deeply  into  the  heart  and  mightily 
assail  it,  thou  must  not  follow  tliine  own  feelings :  for  if  thou  do, 
thou  wilt  say,  I  feel  the  horrible  terrors  of  the  law  and  the  tyranny 
of  sin,  not  only  rebelling  against  me,  but  also  subduing  and 
leading  me  captive,  and  I  feel  no  comfort  or  righteousness  at  all. 
Therefore  I  am  a  sinner  and  not  righteous.  If  I  be  a  sinner,  then 
am  I  guilty  of  everlasting  death.  But  against  this  feeling  thou 
must  wrestle,  and  say,  although  I  feel  myself  utterly  overwhelmed 
and  swallowed  up  with  sin,  and  my  heart  telleth  me  that  God  is 
offended  and  angry  with  me,  yet  in  very  deed  it  is  not  true,  but 
that  mine  own  sense  and  feeling  so  judgeth.  The  word  of  God, 
which  in  these  terrors  I  ought  to  follow,  and  not  mine  own  sense, 
teacheth  a  far  other  thing ;  namely,  "  that  God  is  near  unto  them 
tliat  are  of  a  troubled  heart,  and  saveth  them  that  are  of  an 
humble  spirit."  (Psalm  xxxiv.  18.)  Also,  "He  despiseth  not 
an  humble  and   contrite  heart."  (Psalm  li.  17.)    Moreover,  Paul 


474  COMMENTARY   ON    GALATIANS. 

showelh  here,  that  they  wliich  are  justified  in  spirit  by  faith,  do  not 
yet  feel  the  hope  of  righteousness,  but  wait  still  for  it. 

Wherefore,  when  the  law  accuseth  and  sin  terrifieth  thee,  and 
thou  feelest  nothing  but  the  wrath  and  judgment  of  God,  despair 
not  for  all  that,  but  take  unto  thee  the  armour  of  God,  the  shield 
of  faith,  the  helmet  of  hope,  and  the  sword  of  the  Spirit,  and  try 
how  good  and  how  valiant  a  warrior  thou  art.  Lay  hold  of  Christ 
by  faith,  who  is  the  Lord  of  the  law  and  sin,  and  of  all  things  else 
which  accompany  them.  Believing  in  him,  thou  art  justified: 
which  thing  reason  and  the  feeling  of  thine  own  heart,  when  thou 
art  tempted,  do  not  tell  thee,  but  the  word  of  God.  Moreover, 
fai  the  midst  of  these  conflicts  and  terrors  which  often  return  and 
exercise  thee,  wait  thou  patiently  through  hope  for  righteousness, 
which  thou  hast  now  by  faith,  although  it  be  yet  but  begun  and  im- 
perfect, until  it  be  revealed  and  made  perfect  in  the  kingdom  of 
heaven. 

But  thou  wilt  say,  I  feel  not  myself  to  have  any  righteousness, 
or  at  the  least,  I  feel  but  very  little.  Thou  must  not  feel,  but  be- 
lieve that  thou  hast  righteousness.  And  except  thou  believe  that 
thou  art  righteous,  thou  dost  great  injury  unto  Christ,  who  hath 
cleansed  thee  by  the  washing  of  water  through  the  word  (Eph.  v. 
26,)  who  also  died  upon  the  cross,  condemned  sin,  and  killed  death, 
that  through  him  thou  mightest  obtain  righteousness  and  everlasting 
life.  (1  Cor.  xv.  3.)  These  things  thou  canst  not  deny,  except  thou 
wilt  openly  show  thyself  to  be  wicked  and  blasphemous  against  God, 
and  utterly  to  despise  God,  and  all  his  promises,  Jesus  Christ  with 
all  his  benefits  ;  and  so  consequently  thou  canst  not  deny  but  that 
thou  art  righteous. 

Let  us  learn,  therefore,  in  great  and  horrible  terrors,  when 
our  conscience  fecleth  nothing  but  sin,  and  judgeth  that  God  is 
angry  with  us,  and  that  Christ  hath  turned  his  face  from  us,  not 
to  follow  the  sense  and  feeling  of  our  own  heart,  but  to  stick  to 
the  word  of  God,  which  saith,  that  God  is  not  angry,  but  looketh 
to  the  afflicted,  and  such  as  are  troubled  in  spirit  and  tremble 
at  his  word  (Isa.  Ixvi.  2;)  and  that  Christ  turneth  not  himself 
away  from  such  as  labour  and  are  heavy  laden,  but  refreshcth 
and  comforteth  them.  (Matt.  xi.  28.)  This  place  therefore 
teacheth  plainly,  that  the  law  and  works  bring  us  unto  no  righ- 
teousness or  comfort  at  all ;  but  this  doth  the  Holy  Ghost  only  in 
the  faith  of  Christ,  who  raiseth  up  hope  in  terrors  and  tribulations, 
which   endureth  and   overcometh  all  adversities.     Very  few  there 


COMMENTARY    ON    GALATIANS.  475 

be  that  know  how  weak  and  feeble  faith  and  hope  are  under  the 
cross,  and  in  the  conflict.  For  it  seemeth  they  are  but  a  smoking 
flax,  which  is  ready  by  and  by  to  be  put  out  with  a  vehement 
wind.  (Tsa.  xh.  3.)  But  the  faithful,  who  believe  in  the  midst  of 
these  assaults  and  terrors,  hoping  against  hope,  that  is  to  say,  fight- 
ing through  faith  in  the  promise  as  touching  Christ,  against  the  feel- 
ing of  sin  and  of  the  wrath  of  God,  do  afterwards  find,  by  experi- 
ence, that  the  spark  of  faith,  being  very  little,  (as  it  appeareth  to 
natural  reason,  for  reason  can  scarcely  feel  it,)  is  as  a  mighty  fire, 
and  swalloweth  up  all  our  sins  and  all  our  errors. 

There  is  nothing  more  dear  or  precious  in  all  the  world,  to 
the  true  children  of  God,  than  this  doctrine.  For  they  that 
understand  this  doctrine,  do  know  that  whereof  all  the  world 
is  ignorant ;  namely,  that  sin,  death,  and  all  other  miseries, 
afflictions,  and  calamities,  as  well  corporal  as  spiritual,  do  turn 
to  the  benefit  and  profit  of  the  elect.  Moreover,  they  know  that 
God  is  then  most  dear  unto  them,  when  he  seemeth  to  be  farthest 
off,  and  that  he  is  then  a  most  merciful  and  loving  Saviour,  when 
he  seemeth  to  be  most  angry  to  afl^ict  and  to  destroy.  (2  Cor.  vi. 
10.)  Also  they  know  that  they  have  an  everlasting  righteousness, 
which  they  wait  for  through  hope,  as  a  certain  and  sure  possession 
laid  up  for  them  in  heaven ;  even  when  they  feel  the  horrible 
terrors  of  sin  and  death.  Moreover,  that  they  are  then  lords  of 
all  things,  when  they  are  most  destitute  of  all  things,  according 
to  that  saying,  "  Having  nothing,  and  yet  possessing  all  things." 
This,  saith  the  Scripture,  is  to  conceive  comfort  through  hope. 
But  this  cunning  is  not  learned  without  great  and  often  temp- 
tations. 

Yerse  6.    For  in  Jesus  Christ  neither  circumcision  availeth  any 
thing,  neither  wicircumcision,  but  faith  which  worketh  hy  love.' 

That  is  to  say,  faith  which  is  not  feigned  or  hypocritical,  but  true 
and  lively.  This  is  that  faith  which  exerciseth  and  requireth  good 
works  through  love.  It  is  as  much  as  to  say.  He  that  will  be  a<' 
true  Christian  indeed,  or  one  of  Christ's  kingdom,  must  be  a  true 
beUever.  Now  he  believeth  not  truly,  if  works  of  charity  follow 
not  his  faith.  So  on  both  hands,  as  well  on  the  right  hand  as  on 
the  left,  he  shutteth  hypocrites  out  of  Christ's  kingdom.  On  the 
left  hand  he  shutteth  out  the  Jews,  and  all  such  as  will  work  their 
own  salvation,  saying,  "  In  Christ  neither  circumcision ;"  that  is 
to  say,  no  works,  no  service,  no  worshippings,  no  kind  of  hfe  in 
the  world,  but  faith,  without  any  trust  in  works  or  merits,  availeth 


476  COMMENTARY    ON    GALATIANS. 

* 

before  God.  On  the  right  hand  he  shutteth  out  all  slothful  and 
idle  persons,  which  say,  If  faith  justify  without  works,  then  let 
us  work  nothing,  but  let  us  only  believe,  and  do  what  we  list. 
Not  so,  ye  enemies  of  grace.  Paul  saith  otherwise.  And  although 
it  be  true  that  only  faith  justifieth,  yet  he  speaketh  here  of  faith 
in  another  respect ;  that  is  to  say,  that  after  it  hath  justified,  it 
is  not  idle,  but  occupied  and  exercised  in  working  through  love. 
Paul  therefore  in  this  place  setteth  forth  the  whole  life  of  a 
Christian  man,  namely,  that  inwardly  it  consisteth  in  faith  towards 
God,  and  outwardly  in  charity  and  good  works  towards  our 
neighbour.  So  that  a  man  is  a  perfect  Christian  inwardly  through 
faith  before  God,  who  hath  no  need  of  our  works,  and  outwardly 
before  men,  whom  our  faith  profiteth  nothing,  but  our  charity  or 
our  works.  Therefore,  when  we  have  heard  or  understood  of  this 
form  of  Christian  life,  to  wit,  that  it  is  faith  and  charity,  as  I  have 
said,  it  is  not  yet  declared  what  faith  or  what  charity  is  ;  for  this  is 
another  question.  For  as  touching  faith,  or  the  inward  nature,  force, 
and  use  of  faith,  he  hath  spoken  before,  where  he  showed  that  it  is 
our  righteousness,  or  rather  our  justification  before  God.  Here  he 
joineth  it  with  charity  and  works  ;  that  is  to  say,  he  speaketh  of  the 
external  office  thereof,  which  is  to  stir  us  up  to  do  good  works,  and 
to  bring  forth  in  us  the  fruits  of  charity  to  the  profit  of  our  neigh- 
bour. 

Verse  7.    Ye  did  run  well :  who  did  let  you,  that  ye  did  not  obey 

the  truth  7 

These  are  plain  words.  Paul  affirmeth  that  he  teacheth  them 
the  truth  and  the  self-same  thing  that  he  taught  them  before,  and 
that  they  ran  well  so  long  as  they  obeyed  the  truth,  that  is,  they 
believed  and  lived  rightly  ;  but  now  they  did  not  so,  since  they  were 
misled  by  the  false  apostles.  Moreover,  he  useth  here  a  new  kind  of 
speech  in  calling  the  Christian  life  a  course  or  a  race.  For  among 
the  Hebrews,  to  run  or  to  walk  signifieth  as  much  as  to  hve  or  to  be 
conversant.  The  teachers  do  run  when  they  teach  purely  ;  and  the 
hearers  or  learners  do  run  when  they  receive  the  word  with  joy,  and 
when  the  fruits  of  the  Spirit  do  follow.  Which  thing  was  done  as 
long  as  Paul  was  present,  as  he  witnessed  before  in  the  third  and 
fourth  chapter.  And  here  he  saith,  "  Ye  did  run  well ;"  that  is  to 
say,  all  things  went  forward  well  and  happily  among  you  ;  ye  lived 
very  well,  ye  went  on  the  right  way  to  everlasting  hfe,  which  the 
word  of  God  promised  you,  <fcc. 

These  words,  "  Ye  did  run  well,"  contain  in  them  a  singular 


COMMENTARY   ON   GALATIANS.  477 

comfort.  This  temptation  oftentimes  exerciseth  the  godly,  that 
their  Ufe  seemeth  unto  them  to  be  rather  a  certain  slow  creeping 
than  a  running.  But  if  they  abide  in  sound  doctrine,  and  walk 
in  the  spirit,  let  this  nothing  trouble  them,  though  their  doings 
seem  to  go  slowly  forward,  or  rather  creep.  God  judgeth  far 
otherwise.  For  that  which  seemeth  unto  us  to  be  very  slow  and 
scarcely  to  creep,  runneth  swiftly  in  God's  sight.  Again,  that 
which  is  to  us  nothing  else  but  sorrow,  mourning,  and  death,  is, 
before  God,  joy,  mirth,  and  true  happiness.  Therefore  Christ  saith, 
"  Blessed  are  ye  that  mourn  and  weep,  for  ye  shall  receive  comfort." 
(Matt.  V.  4.)  "Ye  shall  laugh,"  &c.  (Luke  vi.  21.)  AU  things 
shall  turn  to  the  best  to  them  which  believe  in  the  Son  of  God,  be  it 
sorrow,  or  be  it  death  itself  Therefore  they  be  true  runners,  indeed, 
and  whatsoever  they  do,  it  runneth  well  and  goeth  happily  forward 
by  the  furtherance  of  God's  Spirit,  which  cannot  skill  of  slow  pro- 
ceedings. 

Verse  7.     Who  did  let  you,  that  you  did  not  obey  the  truth  ? 

They  are  hindered  in  this  course  which  fall  away  from  faith  and 
grace,  to  the  law  and  works  ;  as  it  happened  to  the  Galatians, 
being  misled  and  seduced  by  the  false  apostles,  whom  covertly  he 
reprehendeth  with  these  words,  "  Who  did  let  you,  that  you  did 
not  obey  the  truth  ?"  In  like  manner  he  said  before  in  the  3d 
chapter,  "  Who  hath  bewitched  you,  that  you  should  not  obey 
the  truth  ?"  And  here  Paul  showeth  by  the  way,  that  men  are 
so  strongly  bewitched  with  false  doctrine,  that  they  embrace  lies 
and  heresies  in  the  stead  of  the  truth  and  spiiitual  doctrine.  And 
on  the  other  side,  they  say  and  swear  that  the  sound  doctrine 
which  before  they  loved,  is  erroneous ;  and  that  their  error  is 
sound  doctrine,  maintaining  and  defending  the  same  with  all  their 
power.  Even  so  the  false  apostles  brought  the  Galatians,  which 
ran  well  at  the  beginning,  into  this  opinion,  to  believe  that  they 
erred  and  went  very  slowly  forward  when  Paul  was  their  teacher. 
But  afterwards  they  being  seduced  by  the  false  apostles,  and 
falling  clean  away  from  the  truth,  were  so  strongly  bewitched  with 
their  false  persuasion,  that  they  thought  themselves  to  be  in  a 
happy  state,  and  that  they  ran  very  well.  The  same  happeneth 
at  this  day  to  such  as  are  seduced  by  the  sectaries  and  fantastical 
spirits.  Therefore  I  am  wont  to  say,  that  falling  in  doctrine 
Cometh  not  of  man,  but  of  the  devil,  and  is  most  perilous  ;  to  wit, 
even  from  the  high  heaven  to  the  bottom  hell.  For  they  that 
continue  in  error  are  so  far  from  acknowledging  their  sin,  that 


478  COMMENTARY    ON    GALATIANS. 

they  maintain  the  same  to  be  high  righteousness.  Wherefore  it  is 
impossible  for  them  to  obtain  pardon. 

Verse  8.    It  is  not  the  persuasion  of  him  that  calleth  you. 

This  is  a  great  consolation  and  a  singular  doctrine,  whereby  Paul 
showeth  how  the  false  persuasion  of  such  as  are  deceived  by  wicked 
teachers  may  be  rooted  out  of  their  hearts.  The  false  apostles  Avere 
jolly  fellows,  and  in  outward  appearance  far  passing  Paul,  both  in 
learning  and  godliness.  The  Galatians,  being  deceived  with  this 
goodly  show,  supposed  that  when  they  heard  them,  they  heard 
Christ  himself,  and  therefore  they  judged  their  persuasion  to  be  of 
Christ.  Contrariwise,  Paid  showeth  that  this  persuasion  and  doc- 
trine was  not  of  Christ,  who  had  called  them  in  grace,  but  of  the 
devil ;  and  by  this  means  he  won  many  of  them  from  this  false 
persuasion.  Likewise  we  at  this  day  revoke  many  from  error  that 
were  seduced,  when  we  show  that  their  opinions  are  fantastical, 
wicked,  and  full  of  blasphemies. 

Again,  this  consolation  pertaineth  to  all  those  that  are  afflicted, 
which,  through  temptation,  conceive  a  false  opinion  of  Christ. 
For  the  devil  is  a  marvellous  persuader,  and  knoweth  how  to 
amplify  the  least  sin,  yea,  a  very  trifle,  in  such  sort,  that  he 
which  is  tempted  shall  think  it  to  be  a  most  heinous  and  horrible 
crime,  and  worthy  of  eternal  damnation.  Here  the  troubled  con- 
science must  be  comforted  and  raised  up  in  such  sort  as  Paul 
raised  up  the  Galatians ;  to  wit,  that  this  cogitation  or  persuasion 
Cometh  not  of  Christ,  forasmuch  as  it  fighteth  against  the  word  of 
the  Gospel,  which  painteth  out  Christ  not  as  an  accuser,  a  cruel 
exactor,  &c.,  but  as  a  meek,  humble-hearted,  and  a  merciful 
Saviour  and  a  Comforter. 

But  if  Satan  (who  is  a  cunning  workman,  and  will  leave  no  way 
unassayed)  overthrow  this,  and  lay  against  thee  the  word  and 
example  of  Christ  in  this  wise,  True  it  is  that  Christ  is  meek, 
gentle,  and  merciful,  but  to  those  who  are  holy  and  righteous : 
contrariwise,  to  the  sinners  he  threateneth  wrath  and  destruction. 
(Luke  xii.)  Also  he  pronounced  that  the  unbelievers  are  damned 
already.  (John  iii.)  Moreover,  Christ  wrought  many  good  works  : 
he  suffered  also  many  evils,  and  commendeth  us  to  follow  his 
example :  but  thy  life  is  neither  according  to  Christ's  word,  nor 
his  example ;  for  thou  art  a  sinner,  and  there  is  no  faith  in  thee  : 
yea,  thou  hast  done  no  good  at  all,  and  therefore  those  sentences 
which  set  forth  Christ  as  a  severe  judge  do  belong  to  thee,  and 
not  those  comfortable  sentences  which  show  him  to  be  a  loving 


COMMEN*rARY   ON    GALATIANS.       '  479 

and  a  merciful  Saviour,  (fcc.     Here  let  him  that  is  tempted,  comfort 
himself  after  this  manner  : — 

The  Scripture  setteth  out  Christ  unto  us  two  manner  of  ways ; 
first,  as  a  gift.  If  I  take  hold  of  him  in  this  sort,  I  can  want 
nothing.  For  "  in  Christ  are  hid  all  the  treasures  of  wisdom  and 
knowledge."  (Col.  ii.  3.)  He,  with  all  that  is  in  him,  "is  made 
unto  me  of  God,  wisdom,  righteousness,  sanctification,  and  redemp- 
tion." (1  Cor.  i.  30.)  Therefore,  although  I  have  committed  both 
many  and  grievous  sins,  yet  notwithstanding,  if  I  believe  in  him, 
they  shall  all  be  swallowed  up  by  his  righteousness.  Secondly, 
the  Scripture  setteth  him  forth  as  an  example  to  be  followed. 
Notwithstanding,  I  will  not  suffer  this  Christ  (I  mean,  as  he  is  an 
example)  to  be  set  before  me,  but  only  in  the  time  of  joy  and  glad- 
ness when  I  am  out  of  temptation  (where  I  can  scarcely  follow  the 
thousandth  part  of  his  example,)  that  I  may  have  him  as  a  mirror, 
to  behold  and  view  how  much  is  yet  wanting  in  me,  that  I  become 
not  secure  and  careless.  But  in  the  time  of  tribulation  I  will  not 
hear  nor  admit  Christ  but  as  a  gift,  who,  dying  for  my  sins,  hath 
bestowed  upon  me  his  righteousness,  and  hath  done  and  accom- 
plished that  for  me,  which  was  wanting  in  my  Ufe  ;  "  For  he  is  the 
end  and  fulfilling  of  the  law  unto  righteousness  to  every  one  that 
believeth."  (Rom.  x.  4.) 

It  is  good  to  know  these  things,  not  only  to  the  end  that  every 
one  of  us  may  have  a  sure  and  a  certain  remedy  in  the  time 
of  temptation,  whereby  we  may  eschew  that  venom  of  desperation, 
wherewith  Satan  thinketh  to  poison  us ;  but  also  to  the  end  we 
may  be  able  to  resist  the  furious  sectaries  and  schismatics  of  our 
time.  For  the  Anabaptists  count  nothing  more  glorious  in  their 
whole  doctrine,  than  that  they  so  severely  urge  the  example  of 
Christ  and  the  cross :  especially  seeing  the  sentences  are  manifest 
wherein  Christ  commendeth  the  cross  to  his  disciples.  We  must 
learn  therefore  how  we  may  withstand  this  Satan,  transforming 
himself  into  the  likeness  of  an  angel.  Which  we  shall  do  if  we 
make  a  difference  betAveen  Christ  set  forth  unto  us  sometimes  as 
a  gift,  and  sometimes  as  an  example.  The  preaching  of  him  both 
ways  hath  his  convenient  time,  which  if  it  be  not  observed,  the 
preaching  of  salvation  may  be  turned  into  poison.  Christ  there- 
fore must  be  set  forth  unto  those  which  are  already  cast  down  and 
bruised  through  the  heavy  burden  and  weight  of  their  sins,  as  a 
Saviour  and  a  ^ift,  and  not  as  an  example  of  a  lawgiver.  But  to 
those  that  are  secure  and  obstinate,  he  must  be  set  forth  as  an 
example.     Also  the  hard  sentences  of   the    Scripture,   and   the 


480  COMMENTARY   ON    GALATIANS. 

horrible  examples  of  the  wrath  of  God,  must  be  laid  before  them : 
as  of  the  drowning  of  the  whole  world,  of  the  destruction  of  Sodom 
and  Gomorrah,  and  such  other  like,  that  they  may  repent.  Let 
every  Christian  therefore,  when  he  is  terrified  and  afflictedj  learn 
to  cast  away  the  false  persuasion  which  he  hath  conceived  of 
Christ,  and  let  him  say,  O  cursed  Satan,  why  dost  thou  noAv  dis- 
pute with  me  of  doing  and  working,  seeing  I  am  terrified  and 
afHicted  for  my  sins  already  ?  Nay  rather,  seeing  I  now  labour  and 
am  heavy  laden  (Matt.  xi.  28,)  I  will  not  hearken  to  thee  which 
art  an  accuser  and  a  destroyer,  but  to  Christ  the  Saviour  of  man- 
kind, which  saith  that  he  came  into  the  world  to  save  sinners,  to 
comfort  such  as  are  in  terror,  anguish,  and  desperation,  and  to 
preach  deliverance  to  the  captives,  6cc.  This  is  the  true  Christ,  and 
there  is  none  other  but  he.  I  can  seek  examples  of  holy  life  in 
Abraham,  Isaiah,  John  Baptist,  Paul,  and  other  saints ;  but  they 
cannot  forgive  my  sins,  they  cannot  deliver  me  from  the  power  of 
the  devil  and  from  death  ;  they  cannot  save  me  and  give  me  ever- 
lasting life.  For  these  things  belong  to  Christ  alone,  whom  God 
the  Father  hath  sealed  (John  vi.  27 ;)  therefore  I  will  not  hear  thee, 
nor  acknowledge  thee  for  my  teacher,  O  Satan,  but  Christ,  of  whom 
the  Father  hath  said,  "This  is  my  beloved  Son,  in  whom  I  am 
well  pleased ;  hear  liim."  Let  us  learn  in  this  wise  to  comfort  our- 
selves through  faith  in  temptation,  and  in  the  persuasion  of  false 
doctrine ;  else  the  devil  will  either  seduce  us  by  his  ministers,  or  kill 
us  with  his  fiery  darts. 

Verse  9.     A  little  leaven  doth  leaven  the  whole  lump. 

This  whole  epistle  sufficiently  witnesseth  how  Paul  was  grieved 
•wdth  the  fall  of  the  Galatians,  and  how  often  he  beat  into  their 
heads,  sometimes  chiding  and  sometimes  entreating  them,  the  ex- 
ceeding great  and  horrible  enormities  that  should  ensue  upon  this 
their  fall,  unless  they  repented.  This  fatherly  and  apostolical  care 
and  admonition  of  Paul  moved  some  of  them  nothing  at  all :  for 
many  of  them  acknowledged  Paul  no  more  for  their  teacher,  but 
preferred  the  false  apostles  far  above  him ;  of  whom  they  thought 
themselves  to  have  received  the  true  doctrine,  and  not  of  Paul. 
Moreover,  the  false  apostles,  no  doubt,  slandered  Paul  among  the 
Galatians,  saying  that  he  was  an  obstinate  and  a  contentious  fellow, 
which  for  a  light  matter  would  break  the  unity  of  the  churches,  and 
for  no  other  cause  but  that  he  alone  would  be  counted  wise  and  jnag- 
nified  of  them.  Through  this  false  accusation  they  made  Paul 
very  odious  unto  many. 


COMMENTARY   ON    GALATIANS.  481 

Some  oiher,  which  had  not  yet  utterly  forsaken  his  doctrine, 
thought  that  there  was  no  danger  in  dissenting  a  httle  from  him  in 
the  doctrine  of  justification  and  faith.  Wherefore,  when  they  heard 
that  Paul  made  so  heinous  a  matter  of  that  which  seemed  unto 
them  to  be  but  Ught  and  of  small  importance,  they  marvelled,  and 
thus  they  thought  with  themselves  :  Be  it  so  that  we  have  swerved 
something  from  the  doctrine  of  Paul,  and  that  there  hatli  been  some 
fault  in  us  ^  yet  that  being  but  a  small  matter,  he  ought  to  wink 
thereat,  or  at  least  not  so  vehemently  to  amplify  it,  lest  by  the  occa- 
sion thereof  the  concord  of  the  churches  be  broken.  Whereunto  he 
answereth  with  this  sentence,  "  A  little  leaven  leaveneth  [or  maketh 
sour]  the  whole  lump  of  dough."  And  this  is  a  caveat  or  an  ad- 
monition which  Paul  standeth  upon.  And  we  also  ought  greatly 
to  esteem  the  same  at  this  day.  For  our  adversaries  in  like  man- 
ner object  against  us,  that  we  are  contentious,  obstinate,  and  intract- 
able in  defending  our  doctrine,  and  even  in  matters  of  no  great  im- 
portance. But  these  are  tiie  crafty  fetches  of  the  devil,  whereby 
he  goeth  about  utterly  to  overthrow  our  doctrine.  To  this  we  an- 
swer therefore  with  Paul,  that  "  a  little  leaven  leaveneth  the  whole 
iump." 

In  philosophy,  a  small  fault  in  the  beginning,  is  a  great  and  a 
foul  fault  in  the  end.  So  in  divinity,  one  little  error  overthroweth 
the  whole  doctrine.  Wherefore  we  must  separate  life  and  doctrine 
far  asunder.  The  doctrine  is  not  our's,  but  God's,  whose  ministers  , 
only  we  are  called  ;  therefore  we  may  not  change  or  diminish  one 
tittle  thereof.  The  hfe  is  ours  :  therefore  as  touching  that,  we  are 
ready  to  do,  to  suffer,  to  forgive,  <fcc.,  whatsoever  our  adversaries 
shall  require  of  us,  so  that  faith  and  doctrine  may  remain  sound  and 
uncorrupt ;  of  the  which  we  say  always  with  Paul,  "  A  little  leaven 
leaveneth,"  &c. 

A  small  mote  in  the  eye  hurteth  the  eye.  And  our  Saviour 
Christ  saith,  "  The  light  of  the  body  is  the  eye  ;  therefore,  when 
thine  eye  is  single,  then  is  thy  whole  body  light ;  but  if  thine  eye 
be  evil,  then  thy  body  is  dark."  Again,  "  If  thy  body  shall  have 
no  part  dark,  then  shall  all  be  light."  (Luke  xi.  34,  36.)  By  this 
allegory  Christ  signifieth  that  the  eye,  that  is  to  say,  the  doctrine, 
ought  to  be  most  simple,  clear,  and  sincere,  having  in  it  no 
darkness,  no  cloud,  <fec.  And  James  the  Apostle  saith,  "  He  that 
faileth  in  one  point  is  guilty  of  all."  This  place  therefore  maketh 
very  much  for  us  against  these  cavillers,  which  say,  that  we  break 
charity,  to  the  great  hurt  and  damage  of  the  churches.  But  we 
protest  that  we  desire  nothing  more  than  to  be  at  unity  with  all 

61 


482  COMMENTARY   ON    GALATTANS. 

men,  so  that  they  leave  unto  us  the  doctrine  of  faith  entire  and  un- 
corrupt ;  to  the  which  all  things  ought  to  give  place,  be  it  charity, 
an  Apostle,  or  an  angel  from  heaven. 

Let  \i3  suffer  them  therefore  to  extol  charity  and  concord  as 
much  as  they  list ;  but,  on  the  other  side,  let  us  magnify  the 
majesty  of  the  word  and  faith.  Charity  may  be  neglected  in  time 
and  place  without  any  danger ;  but  so  cannot  the  word  and 
faith  be.  Charity  suffereth  all  things,  giveth  place  to  all  men. 
Contrariwise,  faith  suffereth  nothing,  giveth  place  to  no  man. 
Charity,  in  giving  place,  in  believing,  in  giving  and  forgiving,  is 
oftentimes  deceived,  and  yet,  notwithstanding  being  so  deceived, 
it  suffereth  no  loss  which  is  to  be  called  true  loss  indeed,  that  is 
to  say,  it  loseth  not  Christ ;  therefore  it  is  not  offended,  but 
continueth  still  constant  in  well-doing,  yea,  even  towards  the 
unthankful  and  unworthy.  Contrariwise,  in  the  matter  of  faith 
and  salvation,  when  men  teach  lies  and  errors  under  the  colour  of 
the  truth,  and  seduce  many,  here  hath  charity  no  place  ;  for  here 
we  lose  not  any  benefit  bestowed  upon  the  unthankful,  but  we  lose 
the  word,  faith,  Christ,  and  everlasting  life.  Let  it  not  move  us 
therefore,  that  they  urge  so  much  the  keeping  of  charity  and  con- 
cord ;  for  whoso  loveth  not  God  and  his  word  it  is  no  matter  wliat 
or  how  much  he  loveth. 

Paul  therefore  by  this  sentence  admonisheth,  as  well  teachers 
as  hearers,  to  take  heed  that  they  esteem  not  the  doctrine  of 
faith  as  a  light  matter,  wherewith  they  may  dally  at  their 
pleasure.  It  is  a  bright  sun-beam  coming  down  from  heaven, 
which  lighteneth,  directeth,  and  guideth  us.  Now,  hke  as  the 
world  with  all  his  wisdom  and  power  is  not  able  to  stop  or  turn 
away  the  beams  of  the  sun  coming  down  from  heaven  unto  the 
earth ;  even  so  can  there  be  nothing  added  to  the  doctrine  of  faith, 
or  taken  from  it ;  for  that  is  an  utter  defacing  and  overthrowing 
of  the  whole. 

Verse  10.     T  have  trust  in  you  through  the  Lord. 

As  if  he  would  say,  I  have  taught,  admonished,  and  reproved 
you  enough,  so  that  ye  would  hearken  unto  me  :  notwithstanding, 
I  hope  well  of  you  in  the  Lord.  Here  riseth  a  question,  whether 
Paul  doth  well  when  he  saith  he  hath  a  good  hope  or  trust  in  the 
Galatians,  seeing  the  holy  Scripture  forbiddeth  any  trust  to  be 
put  in  men.  Both  faith  and  charity  have  their  trust  and  belief, 
but  after  divers  sorts,  by  reason  of  the  diversity  of  their  objects. 
Faith  trusteth  in    God,   and    therefore    it    cannot    be    deceived; 


COMMENTARY    ON    GALATIANS.  483 

charity  believeth   man,  and  therefore  it  is  often  deceived.     Now 
this  faith  that  springeth  of  charity  is  so  necessary  to  this  present  hfe, 
that  without  it  hfe  cannot  continue  in  the  world.     For  if  one  man 
should  not  believe  and  trust  another,  what  life  should  we  live  upon 
earth  ?     The   true   Christians   do   sooner   believe   and   give   credit 
through  charity,   than  the  children  of  this  world   do.     For  faith' 
towards  men  is  a  fruit  of  the  Spirit,  or  of  Christian  faith  in  the  I 
godly.     Hereupon  Paul  had  a  trust  in  the  Galatians,  yea,  though! 
they  were  fallen  from  his  doctrine  :  but  yet  in  the  Lord.     As  if  hel 
should  say :  I  have  a  trust  in  you  so  far  forth  as  the  Lord  is  in  you,^ 
and  ye  in  him ;  that  is  to  say,  so  far  forth  as  ye  abide  in  the  truth. 
From  which  if  you  fall  away,  seduced  by  the  ministers  of  Satan, 
I  will  not  trust  unto  you  any  more.     Thus  it  is  lawful  for  the  godly 
to  trust  and  believe  men. 

Verse  10.     That  ye  will  he  none  otherwise  minded. 

To  wit,  concerning  doctrine  and  faith,  than  I  have  taught  you,  and 
ye  have  learned  of  me  :  that  is  to  say,  T  have  a  good  hope  of  you, 
that  ye  will  not  receive  any  other  doctrine  which  shall  be  contrary 
to  mine. 

Verse  10.     But  he  that  trouhleth  you  shall  hear  his  condemna- 
tion^ whosoever  he  he. 

By  this  sentence  Paul,  as  it  were  a  judge  sitting  upon  the  judgment- 
seat,  condemneth  the  false  apostles,  calling  them  by  a  very  odious 
name,,  troublers  of  the  Galatians,  whom  they  esteemed  to  be  very 
godly  men,  and  far  better  teachers  than  Paul.  And  withal  he  goeth 
about  to  terrify  the  Galatians  with  this  horrible  sentence,  whereby 
he  so  boldly  condemneth  the  false  apostles,  to  the  end  that  they 
should  fly  their  false  doctrine  as  a  most  dangerous  plague.  As 
if  he  should  say.  What  mean  ye  to  give  ear  to  those  pestilent  fel- 
lows, which  teach  you  not,  but  only  trouble  you  '  The  doctrine 
that  they  dehver  unto  you  is  nothing  else  but  a  trouble  unto  your 
consciences.  Wherefore,  how  great  soever  they  be,  they  shall  bear 
their  condemnation. 

Now,  a  man  may  understand  by  these  words,  "  whosoever  he 
be,"  that  the  false  apostles  in  outward  appearance  were  very  good 
and  holy  men.  And  peradventure  there  was  amongst  them  some 
notable  disciple  of  the  Apostles,  of  great  name  and  authority. 
For  it  is  not  without  cause  that  he  useth  such  vehement  and  pithy 
words.  He  speaketh  after  the  same  manner  also  in  the  first 
chapter,  saying,  "  If  we  or  an  angel  from  heaven  preach  unto  you 


y 


484  COMMENTARY   ON    GALATIANS. 

Otherwise  than  we  have  preached  unto  you,  let  him  be  accursed." 
And  it  is  not  to  be  doubted,  but  that  many  were  offended  with 
this  vehemency  of  the  Apostle,  thinking  thus  with  themselves, 
Wherefore  doth  Paul  break  charity?  Why  is  he  so  obstinate  in 
so  small  a  matter?  Why  doth  he  so  rashly  pronounce  sentence 
of  eternal  damnation  against  those  that  are  ministers  as  well  aa 
he  ?  He  passeth  nothing  of  all  this ;  but  proceedeth  on  still,  and 
boldly  curseth  and  condemneth  all  those  that  pervert  the  doctrine  of 
faith,  be  they  never  so  highly  esteemed,  seem  they  never  so  holy 
and  learned. 

Wherefore,  as  I  give  often  warning,  we  must  diligently  discern 
between  doctrine  and  life.  Doctrine  is  heaven,  hfe  is  earth.  la 
hfe  is  sin,  error,  uncleanness,  and  misery,  mingled  with  vinegar, 
as  the  proverb  saith.  There  let  charity  Avink,  forbear,  be  beguiled, 
believe,  hope  and  suffer  all  things :  there  let  forgiveness  of  sins 
prevail  as  much  as  may  be,  so  that  sin  and  error  be  not  defended 
and  maintained.  But  in  doctrine  like  as  there  is  no  error,  so  it 
hath  no  need  of  pardon.  Wherefore  there  is  no  comparison  between 
doctrine  and  life.  One  little  point  of  doctrine  is  of  more  value  than 
heaven  and  earth  ;  and  therefore  we  cannot  abide  to  have  the  least 
jot  thereof  to  be  corrupted.  But  we  can  very  well  wink  at  the 
offences  and  errors  of  life.  For  we  also  do  daily  err  in  life  and  con- 
versation, yea,  all  the  saints  err  ;  and  this  do  they  earnestly  confess 
in  the  Lord's  Prayer,  and  in  the  articles  of  our  faith.  But  our  doc- 
trine, blessed  be  God,  is  pure  ;  we  have  all  the  articles  of  our  faith 
grounded  upon  the  Holy  Scripture.  Those  the  devil  would  gladly 
corrupt  and  overthrow.  Therefore  he  assaileth  us  so  craftily  with 
this  goodly  argument,  that  we  ought  not  to  break  charity  and  the 
unity  of  the  churches. 

Verse  11.  And,  brethren,  if  I  yet  preach  circumcision,  why  do 
J  yet  stiffer  persecution  7  Then  is  the  slander  of  the  cross 
abolished. 

Paul  labouring  by  all  means  possible  to  call  the  Galatians  back 
again,  reasoneth  now  by  his  own  example.  I  have  procured  to 
myself,  saith  he,  the  hatred  and  persecuti(Mi  of  the  priests  and 
elders  (Acts  xiii.  50,)  and  of  my  whole  nation,  because  I  take 
away  righteousness  from  circumcision ;  which  if  I  would  attribute 
unto  it,  the  Jews  would  not  only  cease  to  persecute  me,  but 
also  would  lore  and  highly  commend  me.  But  now,  because  I 
preach  the  Gospel  of  Christ  and  the  righteousness  of  faith, 
abolishing  the  law  and  circumcision,  therefore  I  suffer  persecution. 


COMMENTARY   ON   GALATIANS.  485 

Contrariwise,  the  false  apostles,  to  avoid  the  cross  and  this  deadly 
hatred  of  the  Jewish  nation,  do  preach  circumcision  ;  and  by  this 
means  they  obtain  and  retain  the  favour  of  the  Jews  :  as  he  saith 
in  the  sixth  chapter  following  ;  "  They  compel  you  to  be  circum- 
cised," <fcc.  Moreover,  they  would  gladly  bring  to  pass  that  there 
should  be  no  dissension,  but  peace  and  concord,  between  the 
Gentiles  and  the  Jews.  But  that  is  impossible  to  be  done  without 
the  loss  of  the  doctrine  of  faith,  which  is  the  doctrine  of  the  cross, 
and  full  of  offences.  Wherefore  when  he  saith,  "  If  I  yet  preach 
circumcision,  why  do  I  yet  suffer  persecution  ?  Then  is  the 
slander  of  the  cross  abolished  :"  he  meaneth  that  it  were  a  great 
absurdity  and  inconveniency,  if  the  offence  of  the  cross  should 
cease.  After  the  same  manner  he  speaketh,  "  Christ  sent  me  to 
preach  the  Gospel,  not  with  wisdom  of  words,  lest  the  cross  of 
Christ  should  be  made  of  none  effect."  (I  Cor.  i.)  As  if  he  said, 
I  would  not  that  the  offence  and  cross  of  Christ  should  be  abol- 
ished. 

Here  may  some  man  say,  The  Christians  then  are  madmen,  to 
cast  themselves  into  danger  of  their  own  accord  ;  for  what  do  they 
else  by  preacliing  and  confessing  the  truth,  but  procure  unto  them- 
selves the  hatred  and  enmity  of  the  whole  world,  and  raise  offences  ? 
This,  saith  Paul,  doth  nothing  at  all  offend  or  trouble  me,  but 
maketh  me  more  bold,  and  causeth  me  to  hope  well  of  the  happy 
success  and  increase  of  the  Church,  which  flourisheth  and  groweth 
under  the  cross  ;  for  it  behoveth  that  Christ,  the  head  and  spouse  of 
the  Church,  should  reign  in  the  midst  of  all  his  enemies.  (Psalm 
ex.)  On  the  contrary  part,  when  the  cross  is  abolished,  and  the  rage 
of  tyrants  and  heretics  ceaseth  on  the  one  side,  and  offences  on  the 
other  side,  and  all  things  are  in  peace,  the  devil  keepeth  the  entry  of 
the  house,  this  is  a  sure  token  that  the  pure  doctrine  of  God's  word 
is  taken  away, 

Bernard,  considering  this  thing,  saith,  that  the  church  is  then  in 
best  state,  when  Satan  assaileth  it  on  every  side,  as  well  by  subtle 
sleights  as  by  violence  ;  and  contrariwise,  that  it  is  then  in  worst 
case  when  it  is  most  at  ease,  and  he  allegeth  very  well  and  to  the 
purpose  that  sentence  of  Ezekiah  in  his  song,  "  Behold,  for  feU- 
city,  I  had  bitter  grief"  (Isa.  xxxviii.  17 ;)  applying  it  to  the 
church  living  in  ease  and  quietness.  Wherefore  Paul  taketh  it 
for  a  most  certain  sign  that  it  is  not  the  Gospel,  if  it  be  preached 
in  peace.  Contrariwise,  the  world  taketh  it  for  a  most  certain  sign 
that  the  Gospel  is  heretical  and  seditious  doctrine,  because  it 
seeth  great  uproars,   tumults,  offences,  and   sects,  and  such- like, 


486  COMMENTARY   ON    GALATIANS. 

to  follow  the  preaching  thereof.  Thus  God  sometimes  slioweth  him- 
self in  the  similitude  of  the  devil,  and  the  devil  likewise  showeth 
himself  in  the  likeness  of  God ;  and  God  will  be  known  under  the 
similitudes  of  the  devil,  and  will  have  the  devil  known  under  the 
likeness  of  God. 

The  cross  immediately  followeth  the  doctrine  of  the  word, 
according  to  that  saying,  "  I  believed,  and  therefore  have  I  spoken ; 
and  I  was  sore  troubled."  (Ps.  cxvi.)  Now  the  cross  of  Chris- 
tians is  persecution  with  reproach  and  ignominy,  and  without  any 
compassion,  and  therefore  it  is  very  oifensive.  First,  they  sutler 
as  the  vilest  people  in  the  world,  and  so  did  the  prophet  Isaiah 
foreshow  even  of  Christ  himself — "  He  was  reputed  amongst  the 
wicked."  (Isaiah  liii.)  Moreover,  murderers  and  thieves  have 
their  punishments  qualified,  and  men  have  compassion  on  them. 
Here  is  no  offence  or  slander  joined  with  the  punishment.  Con- 
trariwise, like  as  the  world  judgeth  the  Christians  to  be  of  all 
other  men  the  most  pestilent  and  pernicious,  so  doth  it  think 
that  no  torments  are  sufficient  to  punish  them  fw  their  heinous 
offences.  Neither  is  it  moved  with  any  compassion  towards  them, 
but  putteth  them  to  the  most  opprobrious  and  shameful  kinds  of 
death  that  can  be.  And  it  thinketh  that  it  gaineth  thereby  a 
double  commodity.  For  first,  it  imagineth  that  it  doth  high 
service  unto  God  in  killing  of  them.  (John  xvi.  23.)  Secondly, 
that  the  common  peace  and  tranquillity  is  restored  and  estab- 
lished by  taking  away  such  noisome  plagues.  Therefore  the 
death  and  cross  of  the  faithful  is  full  of  offences.  But  let  not 
this  reproachful  dealing,  saith  Paul,  and  the  continuance  of  Christ's 
cross  and  offence  thereof,  move  you,  but  rather  let  it  confirm 
you.  For  as  long  as  the  cross  endureth,  it  shall  go  well  with  the 
Gospel. 

In  like  manner  Christ  also  comforteth  his  disciples  in  the  fifth 
of  Matthew  :  "  Blessed  are  ye,"  saith  he,  "  when  men  revile  you 
and  persecute  you,  and  shall  falsely  say  all  manner  of  evil  against 
you  for  my  name's  sake.  Rejoice  and  be  glad,  for  great  is  your 
reward  in  heaven ;  for  so  persecuted  they  the  Prc^hets  which 
were  before  you."  The  church  cannot  suffer  this  rejoicing  to  be 
wrested  from  her.  Wherefore  I  would  not  wish  to  be  at  concord 
with  the  Pope,  the  bishops,  the  princes,  and  the  sectaries,  unless 
they  would  consent  unto  our  doctrine :  for  such  concord  w«e  a 
certain  token  that  we  had  lost  the  true  doctrine.  To  be  short,  aa 
long  as  the  Church  teacheth  the  Gospel,  it  must  suffer  persecu- 
tion.    For  the  Gospel  setteth  forth  the  mercy  and  glory  of  God ; 


COMMENTARY    ON    GALATIANS.  487 

it  discloseth  the  malice  and  sleights  of  the  devil,  painteth  him 
out  in  his  right  colours,  and  plucketli  from  him  the  counterfeit 
visor  of  God's  majesty,  whereby  he  deceiveth  the  whole  world ; 
that  is  to  say,  it  showeth  that  all  worshippings,  religious  orders 
invented  by  men,  and  traditions  concerning  single  life,  meats,  and 
such  other  things,  whereby  men  think  to  deserve  forgiveness  of 
sins  and  everlasting  life,  are  wicked  things  and  devilish  doctrine. 
There  is  nothing  then  that  more  stirreth  up  the  devil  than  the 
preaching  of  the  Gospel.  For  that  plucketli  from  him  the  dissem- 
bled visor  of  God,  and  bewrayeth  him  to  be  as  he  is  indeed,  that  is 
to  say,  the  devil,  and  not  God.  Wherefore  it  cannot  be  but  that 
as  long  as  the  Gospel  fiourisheth,  the  cross  and  the  offence  thereof 
must  needs  follow  it,  or  else  truly  the  devil  is  not  rightly  touched, 
but  slenderly  tickled.  But  if  he  be  rightly  hit  indeed,  he  resteth 
not,  and  beginneth  horribly  to  rage  and  to  raise  up  troubles  every 
where. 

If  Christians  then  will  hold  the  Word  of  Life,  let  them  not  be 
afraid  or  offended  when  they  see  that  the  devil  is  broken  loose 
and  rageth  every  where,  that  all  the  world  is  in  an  uproar,  that 
tyrants  exercise  their  cruelty,  and  heresies  spring  up ;  but  let 
them  assume  themselves  that  these  are  sigBs,  not  of  terror,  but 
of  joy,  as  Christ  himself  expoundeth  them,  saying,  "  Rejoice  and 
be  glad,"  &c.  God  forbid  therefore  that  the  offenee  of  the  cross 
should  be  taken  away.  Which  thing  should  come  to  pass,  if  we 
should  preach  that  which  the  prince  of  this  world  and  his  members 
should  gladly  hear,  that  is  to  say,  the  righteousness  of  w^orks. 
Then  should  we  have  a  gentle  devil,  a  favourable  world,  a  gracious 
Pope,  and  merciful  princes.  But  because  we  set  forth  the  benefits 
and  glory  of  Christ,  they  persecute  and  spoil  us  both  of  our  goods 
and  lives. 

Verse  12.      Would  to   God  they  were  cut  off  that  do  disquiet 

you. 

Is  this  the  part  of  an  Apostle,  not  only  to  denounce  the  false 
apostles  to  be  troublers  of  the  church,  to  condemn  them,  and  to 
(deliver  them  to  Satan,  but  also  to  w4sh  that  they  might  be 
utterly  rooted  out  and  perish  ?  and  what  is  this  else  but  plain  curs- 
ing ?  Paul  as  I  suppose,  alludeth  here  to  circumcision.  As  if 
he  would  say,  They  compel  you  to  cut  off  the  foreskin  of  your 
flesh  ;  but  I  would  that  they  themselves  might  be  utterly  cut  off  by 
the  root. 
Here  riseth  a  question,  whether  it  be  lawful  for  Christians  to 


488  COMMENTARY   ON    GALATIANS. 

curse  ?  Why  not  ?  hovvbeit  not  always,  nor  for  every  canse ;  but 
when  the  matter  is  come  to  tliis  point,  that  God's  word  must  be 
evil  spoken  of,  and  his  doctrine  blasphemed,  and  so  consequently 
God  himself,  then  must  we  turn  this  sentence  and  say.  Blessed 
be  God  and  his  word  ;  and  whatsoever  is  without  God  and  his 
word,  accursed  be  it ;  yea,  though  it  be  an  Apostle  or  an  angel 
from  heaven.  So  he  saith  before  in  the  fifth  chapter,  "  Although 
we  or  an  angel  from  heaven  preach  otherwise  unto  you  than 
that  which  we  have  preached,  let  him  be  accursed."  (GaL 
i.  8,  9.) 

Hereby  it  may  appear  how  great  a  matter  Paul  made  of  a  little 
leaven,  which  for  the  same  durst  curse  the  false  apostles,  Avho 
in  outward  appearance  were  men  of  great  authority  and  holiness. 
Let  us  not  therefore  make  little  account  of  the  leaven  of  doctrine  : 
although  it  be  never  so  little,  yet  if  it  be  neglected,  it  will  be  the 
cause  that  by  little  and  little  the  truth  and  our  salvation  shall  be 
lost,  and  God  himself  be  denied.  For  when  the  word  is  corrupted, 
and  God  denied  and  blasphemed  (which  must  needs  foll(?w  if  the 
word  be  corrupted,)  there  remaineth  no  hope  of  salvation.  But  for 
our  parts,  if  we  be  cursed,  raised  upon  and  slain,  there  is  yet  one 
that  can  raise  us  up  again,  and  deliver  us  from  the  curse,  death 
and  hell. 

Wherefore  let  us  learn  to  advance  and  extol  the  majesty  and 
authority  of  God's  Avord.  For  it  is  no  small  trifle  (as  brainsick 
heads  surmise  at  this  day ;)  but  every  title  thereof  is  greater 
than  heaven  and  earth.  Wherefore,  in  this  respect,  we  have  no  re- 
gard of  Christian  charity  or  concord,  but  Ave  sit  as  it  were  on  the 
judgment-seat,  that  is  to  say,  Ave  curse  and  condemn  all  men 
which  in  the  least  point  do  deface  or  corrupt  the  majesty  of  God's 
word  :  "  for  a  little  leaven  maketh  sour  the  whole  lump."^  But  if 
they  leave  us  God's  Avord  entire  and  sound,  we  are  not  only  ready  ta 
keep  charity  and  peace  with  them  ;  but  also  Ave  offer  ourselves  to  be 
servants,  and  to  do  for  them  Avhatsoever  Ave  are  able ;  if  not,  let 
them  perish  and  be  cast  doAvn  into  hell  ;  and  not  only  they,  but  even 
the  Avhole  Avorld  also,  so  that  God  and  his  pure  word  do  remain. 
For  as  long  as  he  remaineth,  life,  salvation,  and  the  faithful  shall 
also  remain. 

Paul  therefore  doth  well  in  cursing  those  troublers  of  the 
Galatians,  and  in  pronouncing  sentence  against  them,  to  wit,  that 
they  are  accursed  Avith  all  that  they  teach  and  do,  and  in  wishing 
that  they  might  be  cut  off,  especially  that  they  might  be  rooted 
out  of  the  Church  of  God,  that  is.  that  God  should  not  govern 


COMMENTARY    ON   GALATIANS.  489 

or  prosper  their  doctrine  nor  their  doings.  And  this  cursing  pro- 
ceedeth  from  the  Holy  Ghost.  As  Peter  also  in  the  eighth  of  the 
Acts,  curseth  Simon  the  sorcerer,  "  Thy  money  and  thou  perish 
together."  And  the  Holy  Scripture  oftentimes  useth  cursing  against 
such  troublers  of  men's  consciences,  and  chiefly  in  the  Psalms,  as, 
*'  Let  death  come  upon  them  ;  let  them  go  quick  into  the  pit  of  cor- 
ruption." (Ps.  V.  15.)  Also,  "  Let  sinners  be  turned  down  into  hell, 
and  all  they  that  forget  God." 

Hitherto  Paul  hath  fortified  the  place  of  justification  with  strong 
and  mighty  arguments.  Moreover,  to  the  end  he  might  omit 
nothing,  here  and  there  he  hath  ititermingled  chidings,  praisings, 
exhortations,  threatenings,  and  such-like.  In  the  end  he  addeth 
also  his  own  example,  namely,  that  he  suffereth  persecution  for 
this  doctrine,  thereby  admonishing  all  the  faithful,  not  to  be 
offended  nor  dismayed  when  they  shall  see  such  uproars,  sects, 
and  offences  raised  up  in  the  time  of  the  Gospel,  but  rather 
to  rejoice  and  be  glad.  For  the  more  the  world  rageth  against 
the  Gospel,  the  more  the  Gospel  prospereth  and  goeth  happily 
forwards. 

This  consolation  ought  at  this  day  to  encourage  us :  for  it  is 
certain  that  the  world  hateth  and  persecuteth  us  for  none  other 
cause,  but  for  that  we  profess  the  truth  of  the  Gospel.  It  doth 
not  accuse  us  for  thefl,  murder,  whoredom,  and  such-like  ;  but  it 
detesteth  and  abhorreth  us  because  we  teach  Christ  faithfully  and 
purely,  and  give  not  over  the  defence  of  the  truth.  Therefore  we 
may  be  out  of  all  doubt,  that  this  our  doctrine  is  holy  and  of 
God,  because  the  world  hateth  it  so  bitterly  ;  for  otherwise  there 
is  no  doctrine  so  wicked,  so  foolish,  and  pernicious,  which  the 
world  doth  not  gladly  admit,  embrace,  and  defend  :  and  moreover, 
it  reverently  entertaineth,  cherisheth,  and  flattereth  the  professors 
thereof,  and  doth  all  that  may  be  done  for  them.  Only  the  true 
doctrine  of  the  Gospel,  life,  and  salvation,  and  the  ministers 
thereof,  it  utterly  abhorreth  and  worketh  all  the  spite  that  may 
be  devised  against  them.  It  is  an  evident  token  therefore  that 
the  world  is  so  cruelly  bent  against  us  for  no  other  thing,  but 
because  it  hateth  the  Word.  Wherefore,  when  our  adversaries 
charge  us,  that  there  riseth  nothing  of  this  doctrine  but  wars, 
seditions,  offences,  sects,  and  other  such  infinite  enormities,  let 
us  answer,  Blessed  be  the  day  wherein  we  may  see  these  things. 
But  the  whole  world  is  in  an  uproar.  And  well  done ;  for  if  the 
world  were  not  so  troubled,  if  the  devil  did  not  rage  and  stir  up 
such  broils,  we  should  not  have  the  pure  doctrine  of  the  Gospel, 

62 


490  COMMENTARY   ON    GALATIANS. 

which  cannot  be  preached  but  these  broils  and  turmoils  must  needs 
follow.  Therefore  that  which  ye  count  to  be  a  great  evil,  we  take 
to  be  a  special  happiness. 

The  Doctrine  of  good  Works. 

Now  follow  exhortations  and  precepts  of  life  and  good  works. 
For  it  is  the  custom  of  the  Apostles,  after  they  have  taught  failh 
and  instructed  men's  consciences,  to  add  precepts  of  good  works, 
whereby  they  exhort  the  faithful  to  exercise  the  duties  of  charity 
one  towards  another.  And  reason  itself,  after  a  sort,  teacheth  and 
understandeth  this  part  of  doctrine  :  but  as  touching  the  doctrine  of 
faith,  it  knoweth  nothing  at  all.  To  the  end  therefore  that  it  might 
appear  that  Christian  doctrine  doth  not  destroy  good  works,  or  fight 
against  civil  ordinances,  the  Apostle  also  exhorteth  us  to  exercise 
ourselves  in  good  works  and  in  an  honest  outward  conversation,  and 
to  keep  charity  and  concord  one  with  another.  The  world  cannot 
therefore  justly  accuse  the  Christians  that  they  destroy  good  works, 
that  they  are  troublers  of  the  public  peace,  civil  honesty,  <fcc.  For 
they  teach  good  works  and  all  other  virtues,  better  than  all  the 
philosophers  and  magistrates  of  the  world,  because  they  adjoin  faith 
in  their  doings. 

Terse  13.  For,  brethren,  ye  have  been  called  unto  libcrt?/  ;  ojily 
use  not  your  liberty  as  an  occasion  unto  the  flesh,  but  by  love 
serve  one  another. 

As  if  he  would  say.  Ye  have  now  obtained  liberty  through  Christ, 
that  is  to  say,  ye  be  far  above  all  laws  as  touching  conscience 
and  before  God ;  ye  be  blessed  and  saved,  Christ  is  your  life. 
Therefore,  although  the  law,  sin,  and  death,  trouble  and  terrify 
you,  yet  can  they  not  hurt  you  nor  drive  you  to  despair.  And 
this  is  your  excellent  and  inestimable  liberty.  Now  standeth  it 
you  in  hand  to  take  good  heed,  that  ye  use  not  that  liberty  as 
an  occasion  to  the  flesh. 

This  evil  is  common,  and  the  most  pernicious  of  all  others  that 
Satan  stirreth  up  in  the  doctrine  of  faith,  namely,  that  in  very 
many  he  turneth  this  liberty,  wherewith  Christ  ha(h  made  us 
free,  into  the  liberty  of  the  flesh.  Of  this  the  Apostle  Jude  also 
cornplaineth  in  his  Epistle — "  There  are  crept  in  certain  wicked 
men,"  saith  he,  "  which  turn  the  grace  of  our  God  into 
wantonness."  (Jude  4.)  For  the  flesh  is  utterly  ignorant  of  the 
doctrine  of  grace ;  that  is  to  say,  it  knoweth  not  that  we  are 
made  righteous,  not  by  works,  but  by  faith  only,   and   that  the 


COMMENTARY    ON    GALATIANS.  491 

law  hath  no  authority  over  us.     Therefore,  when  it  heareth  the  doo/ 
trine  of  faith,  it  abuseth  and  turneth  it  into  wantonness,  and  by  and! 
by  thus  it  gathereth  :  If  we  be  without  law,  let  us  then  live  as  wd     ^ 
list,  let  us  do  no  good,  let  us  give  nothing  to  the  needy,  and  let  us!  * 
not  suffer  any  evil,  for  there  is  no  law  to  constrain  us  or  bind  us  sol 
to  do. 

Wherefore   there   is   danger   on   either   side :    albeit   the   one   is '' 
more  tolerable  than  the  other.     If  grace  or  faith  be  not  preached, 
no   man  can  be  saved ;    for  it  is  faith  alone  that  justifieth   and 
saveth.     On  the  other  side,  if  faith  be  preached,  as  of  necessity  it! 
must  be,  the   more  part  of  men  understand  the  doctrine  of  faith     Nf 
carnally,    and   draw   the    liberty   of    the   Spirit    into    the    liberty/ 
of  the  flesh.     This  may  we  see  in  all  kinds  of  hfe,  as  well  of  the| 
high   as   the   low.     All  boast  themselves    to   be   professors   of  the 
Gospel,  and  all  brag   of  Christian   liberty,  and   yet,  serving  their 
own  lusts,  they  give  themselves  to   covetousness,  pleasures,   pride, 
envy,  and  such  other  vices.     No  man  doth  his  duty  faithfully,  no 
man  charitably  serveth  the  necessity  of  his  brother.     The   grief 
hereof  maketh  me  sometimes  so  impatient,  that  many  times  I  wish 
such  swine  which  tread  precious  pearls  under  their  feet,  were  yet 
still  remaining  under  the  tyranny  of  the  Pope ;  for  it  is  impossible 
that  this  people  of  Gomorrah  should  be  governed  by  the  Gospel  of 
peace. 

Moreover,  even  we  which  teach  the  word,  do  not  know  our 
duty  with  so  great  zeal  and  diligence  in  tli£  light  of  the  Gospel, 
as  we  did  afore  in  the  darkness  of  ignorance.  For  the  more  certain 
we  be  of  the  freedom  purchased  unto  us  by  Christ,  so  much  the 
more  cold  and  negligent  we  be  in  handling  the  word,  in  prayer, 
in  well-doing,  and  in  suffering  adversities.  And  if  Satan  did  not 
vex  us  inwardly  with  spiritual  temptation,  and  outwardly  with  the 
persecutions  of  our  adversaries,  and  moreover  with  the  contempt 
and  ingratitude  of  our  own  fellows,  we  should  become  utterly 
careless,  negligent,  and  untoward  to  all  good  works  ;  and  so  in 
time  we  should  lose  the  knowledge  and  faith  of  Christ,  forsake 
the  ministry  of  the  word,  and  seek  an  easier  kind  of  life  for  the 
flesh.  Which  thing  many  of  our  men  begin  to  do,  for  that  they 
travailing  in  the  ministry  of  the  word,  cannot  only  not  live  of 
their  labour,  but  also  are  most  miserably  entreated  even  of  those 
whom  they  delivered  from  the  servile  bondage  of  the  Pope 
by  the  preaching  of  the  Gospel.  These  men,  forsaking  poor 
and  offensive  Christ,  entangle  themselves  with  the  affairs  of 
this  present  life,  serving  their  own   bellies  and  not  Christ ;   but 


492  COMMENTARY    ON    GALATIANS. 

with  what  fruit,  that  shall  they  find  by  experience  in  time  to 
come. 

Forasmuch  then  as  we  know  that  the  devil  layeth  wait  most 
of  all  for  us  that  hate  the  world,  for  the  rest  he  holdeth  in 
captivity  and  slavery  at  his  pleasure,  and  laboureth  with  might 
and  main  to  take  from  us  the  liberty  of  the  Spirit,  or  at  leastwise 
to  turn  the  same  into  the  liberty  of  the  flesh  ;  we  teach  and 
exhort  our  brethren  with  singular  care  and  diligence  by  the 
example  of  Paul,  that  they  think  not  this  liberty  of  the  Spirit, 
purchased  by  the  death  of  Christ,  to  be  given  unto  them,  that 
they  should  make  it  an  occasion  of  carnal  liberty,  or  (as  Peter 
saith,  1  Pet.  i.  16,)  should  use  the  same  as  a  cloak  for  their 
wickedness ;  but  that  they  should  serve  one  another  through 
love. 

To  the  end  therefore  that  Christ  should  not  abuse  this  liberty, 
as  I  have  said,  the  Apostle  layeth  a  yoke  and  bondage  upon  their 
flesh  by  the  law  of  mutual  love.  Wherefore  let  the  godly 
remember,  that,  in  conscience  before  God,  they  be  free  from  the 
curse  of  the  law,  from  sin  and  from  death,  for  Christ's  sake  ; 
but  as  touching  the  body  they  are  servants,  and  must  serve  one 
another  through  charity,  according  to  this  commandment  of 
Paul.  Let  every  man  therefore  endeavour  to  do  his  duty 
diligently  in  his  calling,  and  to  help  his  neighbour  to  the  utter- 
most of  his  power.  This  is  it  which  Paul  here  requireth  of  us  : 
"  Serve  ye  one  another  through  love."  Which  works  do  not  set  the 
Christians  at  hberty,  but  shut  them  under  bondage  as  touching  the 
flesh. 

Moreover,  this  doctrine  concerning  mutual  love,  which  we 
must  maintain  and  exercise  one  towards  another,  cannot  be 
beaten  into  the  heads  of  carnal  men,  nor  sink  into  their  hearts. 
The  Christians  do  gladly  receive  and  obey  this  doctrine.  Others, 
as  soon  as  liberty  is  preached,  by  and  by  do  thus  infer :  If  I  be 
free,  then  may  I  do  what  I  list;  this  thing  is  mine  own,  why 
then  should  I  not  sell  it  for  as  much  as  I  may  get?  Moreover, 
seeing  we  obtain  not  salvation  by  our  good  works,  why  should 
we  give  any  thing  to  the  poor?  Thus  do  they  most  carelessly 
shake  off  the  yoke  and  bondage  of  the  flesh,  and  turn  the  liberty 
of  the  Spirit  into  wantonness  and  fleshly  liberty.  But  we  will 
tell  such  careless  contemners  (although  they  believe  us  not, 
but  laugh  us  to  scorn,)  that  if  they  use  their  bodies  and  their 
goods  after  their  own  lust  (as  indeed  they  do,  for  they  neither 
help  the  poor  nor  lend   to  the  needy,  but  beguile  their  brethren 


COMMENTARY    ON   GALATIANS.  493 

in  bargaining,  snatching  and  scraping  unto  themselves  by  hook 
or  by  crook  whatsoever  they  can  get,)  we  tell  them  I  say,  that 
they  be  not  free,'  brag  they  never  so  much  of  their  liberty,  but 
have  lost  Christ  and  Christian  liberty,  are  become  bondslaves  of 
the  devil,  and  are  seven  times  worse  under  the  name  of  Christian 
liberty,  than  they  were  before  under  the  tyranny  of  the  Pope. 
For  the  devil  which  was  driven  out  of  them,  hath  taken  unto 
him  seven  other  fiends  worse  than  himself,  and  is  returned  into 
them  again :  therefore  the  end  of  these  men  is  worse  than  the 
beginning. 

As  touching  us  we  have  a  commandment  of  God  to  preach 
the  Gospel,  which  offereth  to  all  men  liberty  from  the  law,  sin, 
death,  and  God's  wrath,  freely  for  Christ's  sake,  if  they  beUeve. 
It  is  not  in  our  power  to  conceal  or  revoke  this  liberty  now 
published  by  the  Gospel ;  for  Christ  hath  given  it  unto  us  freely, 
and  purchased  it  by  his  death.  Neither  can  we  constrain  those 
swine  which  run  headlong  into  aU  licentiousness  and  dissoluteness 
of  the  flesh,  to  help  other  men  with  their  bodies  or  goods ; 
therefore  we  do  what  we  can,  that  is  to  say,  we  diligently 
admonish  them  that  they  ought  so  to  do.  If  we  nothing  prevail 
by  these  admonitions,  we  commit  the  matter  to  God,  and  he  will 
recompense  these  scorners  with  just  punishment  in  his  good 
time.  In  the  mean  while  this  is  our  comfort,  that,  as  touching 
the  godly,  our  labour  is  not  lost  of  whom  many,  no  doubt, 
by  our  ministry  are  delivered  out  of  the  bondage  of  the  devil, 
and  translated  into  the  liberty  of  the  Spirit.  These,  which 
notwithstanding  are  but  few,  w4iich  acknowledge  the  glory  of 
thi-s  liberty  of  the  Spirit,  and  on  the  other  side  are  ready  through 
charity  to  serve  other  men,  and  know  themselves  to  be  debtors 
to  their  brethren  touching  the  flesh,  do  more  rejoice  us  than  the 
innumerable  multitude  of  those  that  abuse  this  hberty  are  able 
to  discourage  us. 

Paul  useth    here  very  apt    and  plain  words  when  he  saith, 
"  Brethren,   ye  are   called   into  liberty."      And  because  no  man 
should  dream  that  he  speaketh  of  the  liberty  of  the   flesh,   he 
expoundeth  himself  what  manner  of  liberty  he  meaneth,  saying, 
"  Only  use  not  your  hberty  as  an  occasion  to  the  flesh,  but  serve  ] 
ye  one  another  through    love."     Wherefore  let  every  Christian! 
know,  that  as  touching  the  conscience,   Christ  hath  made  himj 
^ord  over  the  law,  sin,  and  death,  so  that  *they  have  no  power  ^  y 
over  him.     Contrariwise,  let  him  know,  that  this  outward  bondage' 
is  laid  upon  his  bondage,   that  he  should  serve  his  neighbour, 


494  COMMENTARY    ON    GALATIANS. 

through  love.  They  that  understand  Christian  Uberty  otherwise 
enjoy  the  commodities  of  the  Gospel  to  their  own  destruction, 
and  are  worse  idolaters  under  the  name  of  Christ,  than  they  were 
before  under  the  Pope. — Now  Paul  goeth  about  to  declare  out  of 
the  ten  commandments,  what  it  is  to  serve  one  another  through 
love. 

Verse  14.     For  the  ichole  laiv  is  fulfilled  in  one  word,  which  is 
this :    Thou  shall  love  tlty  neighbour  as  thyself. 

Paul,  after  that  he  hath  once  laid  the  foundation  of  Christian  doc- 
trine, is  wont  to  build  gold,  silver,  and  precious  stones  upon  it.  Now 
there  is  no  other  foundation  as  he  himself  saith  to  the  Corinthians, 
than  Jesus  Christ,  or  the  righteousness  of  Christ.  (1  Cor.  iii.  11.) 
Upon  this  foundation  he  buildeth  now  good  works,  yea,  good  works 
indeed  :  all  which  he  comprehendeth  in  one  precept,  "  Thou  shall 
love  thy  neighbour  as  thyself."  As  if  he  should  say.  When  I  say 
that  ye  must  serve  one  another  through  love,  1  mean  the  same 
thing  that  the  law  saith  in  another  place  ;  "  Thou  shalt  love  thy 
neighbour  as  thyself."  (Lev.  xix.  8.)  And  this  is  truly  to  interpret 
Scripture  and  God's  commandments. 

Now,  in  giving  precepts  of  love,  he  covertly  toucheth  by  the 
way  the  false  teachers  ;  against  whom  he  setteth  himself  mightily, 
that  he  may  defend  and  establish  his  doctrine  of  good  works 
against  them.  As  if  he  said,  O  ye  Galatians,  I  have  hitherto 
taught  you  the  true  and  spiritual  life,  and  now  also  I  will  teach 
you  what  be  good  works  indeed.  And  this  will  I  do,  to  the  end 
ye  may  know  that  the  vain  and  foolish  work  of  ceremonies  which 
the  false  apostles  do  only  urge,  are  far  inferior  to  the  works  of 
charity.  For  such  is  the  foolishness  and  madness  of  all  wicked 
teachers  and  fantastical  spirits,  that  not  only  they  leave  the  true 
foundation  and  pure  doctrine  ;  but  also  continuing  always  in  their 
superstitions,  they  never  attain  to  good  works.  Therefore,  as 
Paul  saith  (1  Cor.  iii.  12,  13,)  they  build  nothing  but  wood,  hay, 
and  stubble  upon  the  foundation.  So  the  false  apostles  which 
were  the  most  earnest  defenders  of  works,  did  not  teach  or  require 
the  works  of  charity,  as,  that  Christians  should  love  one  another, 
that  they  should  be  ready  to  help  their  neighbours  in  all  necessities, 
not  only  with  their  goods,  but  also  with  their  body;  that  is  to 
say,  with  tongue,  hand,  heart,  and  with  their  Avhole  strength  ; 
but  only  they  required  that  circumcision  should  be  kept,  tha4 
days,  months,  years,  and  times  should  be  observed  (Gal.  iv.  10  ;) 
and  other  good  works   they  could  teach  none.     For  after  they 


COMMENTARY    ON    GALATIANS.  496 

had  destroyed  the  foundation,  which  is  Christ,  and  darkehecTthe 
doctrine  of  faith,  it  was  impossible  that  there  could  remain  any  true 
use,  exercise,  or  opinion  of  good  works.  Take  away  the  tree,  and 
the  fruit  must  needs  perish. 

The  Apostle  therefore  diligently  exhorteth  the  Christians  to 
exercise  themselves  in  good  works,  after  that  they  have  heard  and 
received  the  pure  doctrine  of  faith.  For  the  remnants  of  sin  do 
yet  still  remain  even  in  those  that  be  justified  ;  which,  as  they 
are  contrary  to  faith,  and  hinder  it,  so  do  they  hinder  us  from 
doing  good  works.  Moreover,  man's  reason  and  the  flesh,  which 
in  the  saints  themselves  resisteth  the  Spirit,  and  in  the  wicked 
doth  mightily  reign,  is  naturally  dehghted  with  pharisaical  supei^ 
stition  ;  that  is  to  say,  it  taketh  more  pleasure  in  measuring  God  by 
her  own  imagination,  than  by  his  word,  and  doth  the  works  that 
she  herself  hath  chosen,  with  far  greater  zeal  than  those  which 
God  hath  commanded.  Wherefore  it  is  necessary  that  the  godly 
preachers  should  as  diligently  teach  and  urge  the  doctrine  of  good 
works  as  the  doctrine  of  faith,  for  Satan  is  a  deadly  enemy  to  both. 
Notwithstanding,  faith  must  firet  be  planted  :  for  without  faith  it 
is  impossible  to  understand  what  a  good  work  is,  or  what  pleaseth 
God. 

Let  no  man  think  therefore  that  he  thoroughly  knoweth  thia 
commandment,  "  Thou  shalt  love  thy  neighbour  as  thyself." 
Indeed  it  is  very  short  and  easy  as  touching  the  words  ;  but  show 
me  the  teachers  and  hearers,  that  in  teaching,  learning,  and  living, 
do  exercise  and  accomplish  it  rightly.  Therefore  these  words, 
"  Serve  ye  one  another  through  love,"  and  these  also,  "  Thou 
shalt  love  thy  neighbour  as  thyself,"  are  full  of  spirit,  and  none  of 
the  faithful  do  sufficiently  consider,  urge,  and  exercise  the  same. 
And,  which  is  wonderful,  the  faithful  have  this  temptation,  that  if 
they  omit  never  so  light  a  matter  which  they  ought  to  do  by  and 
by  their  conscience  is  wounded  ;  but  they  are  not  so  troubled  if 
they  neglect  the  duties  of  charity,  as  daily  they  do,  or  bear  not  a 
sincere  and  brotherly  love  and  affection  towards  then-  neighbours  ; 
for  they  do  not  so  much  regard  the  commandment  of  charity,  as 
their  own  superstitions,  from  the  which  they  be  not  altogether  free 
during  this  life.  . 

Paul    therefore    reprehendeth    the    Galatians    in   these   words :    / 
"  For  the  whole  law  is  fulfilled  in  one  word."     As  if  he  said,  Ye   (  j 
are    drowned    in    your    superstitions    and   ceremonies   concerning   |  f 
places  and  times,  which  profit  neither  yourselves  nor  others  ;  and    \ 
in  the  mean  while  ye  neglect  charity,  which  ye  ought  only  to  have    ( 


496  COMMENTARY   ON   GALATIANS. 

kepjf.  What  madness  is  this  !  So  saith  Jerome :  We  wear  and 
consume  our  bodies  with  watching,  fasting,  and  labour  ;  but  we 
neglect  charity,  which  is  the  only  lady  and  mistress  of  works. 
And  this  may  be  well  seen  in  the  monks,  who  strictly  observe  the 
traditions  concerning  their  ceremonies,  fasting,  watching,  apparel, 
and  such-Uke.  In  this  case  if  they  omit  any  thing,  be  it  never  so 
little,  they  sin  deadly.  But  when  they  do  not  only  neglect  charity, 
but  also  hate  one  another  to  the  death,  they  sin  not,  nor  offend  God 
at  all. 

Therefore  by  this  commandment  Paul  not  only  teacheth  good 
works,  but  also  condemneth  fantastical  and  superstitious  works. 
He  not  only  buildeth  gold,  silver,  and  precious  stones  upon  the  foun- 
dation, but  also  throweth  down  the  wood,  and  burneth  up  the  hay 
and  stubble,  God  witnesseth  by  examples  in  the  Old  Testiment 
how  much  he  did  always  esteem  of  charity  ;  whereunto  he  would 
have  the  very  law  itself,  and  the  ceremonies  thereof,  to  give  place. 
At  such  time  as  David  and  they  that  were  with  him  were  hungry, 
and  had  not  what  to  eat,  they  did  eat  the  holy  shew-bread,  which 
by  the  law  the  lay-people  might  not  eat,  but  only  the  priests.  (1 
Sam.  xxi.  6.)  Christ's  disciples  break  the  sabbath,  in  plucking  the 
ears  of  corn  :  yea,  and  Christ  himself  brake  the  sabbath,  as  said  the 
Jews,  in  heahng  the  sick  on  the  sabbath-day.  (Matt.  xii.  3,  10.) 
All  these  things  show  that  charity  or  love  ought  to  be  preferred  be- 
fore all  laws  or  ceremonies,  and  that  God  requireth  nothing  so  much 
at  our  hands  as  love  towards  our  neighbour.  The  same  thing  Christ 
also  witnesseth,  when  he  saith,  "  And  the  second  is  like  unto  this." 
(Matt.  xxii.  39.) 

Verse  14.     For  all  the  law  is  fulfilled  in  one  word. 

As  if  he  said,  Why  do  ye  burden  yourselves  with  the  law  ?  Why 
do  ye  so  toil  and  turmoil  yourselves  about  the  ceremonies  of  the 
law,  about  meats,  days,  places,  and  such  other  things ;  as  how 
ye  ought  to  eat,  drink,  keep  your  feasts,  sacrifice?  (fcc.  Leave 
off  these  follies,  and  hearken  what  I  say.  All  the  law  is  fully  com- 
prehended in  this  one  saying,  "  Thou  shalt  love  thy  neighbour  as 
thyself"  God  delighteth  not  in  the  observation  of  the  ceremo- 
nies of  the  law,  neither  hath  he  any  need  of  them.  The  only 
thing  that  he  requireth  at  yoiu*  hands  is  this,  that  ye  believe  in 
Christ  whom  he  hath  sent ;  in  whom  ye  are  made  perfect,  and 
have  all  things.  But  if  unto  faith,  which  is  the  most  acceptable 
service  of  God,  ye  will  also  add  laws,  then  assure  yourselves  that 


COMMENTARY   ON   GALATIANS.  497 

all  laws  are  comprehended  in  this  short  commandment,  "  Thou 
shall  love  thy  neighbour  as  thyself."  Endeavour  yourselves  to 
keep  this  commandment,  which  being  kept,  ye  have  fulfilled  all 
laws. 

Paul  is  a  very  good  expounder  of  God's  commandment ;  for 
he  draweth  all  Moses  into  a  brief  sum,  showing  that  nothing  else 
is  contained  in  all  his  laws,  which  are  in  a  manner  infinite,  but 
this  short  sentence,  "  Thou  shalt  love  thy  neighbour  as  thyself." 
Natural  reason .  is  offended  with  this  baseness  and  shortness  of 
words ;  for  it  is  soon  said,  "  Believe  in  Christ,"  and  again, 
*'  Love  thy  neighbour  as  thyself"  Therefore  it  despiseth  both 
the  doctrine  (rf  faith  and  true  good  works.  Notwithstanding,  this 
base  and  vile  word  of  faith,  as  reason  taketh  it,  "  Believe  in 
Christ,"  is  the  power  of  God  to  the  faithful,  whereby  they 
overcome  sin,  death,  the  devil,  &c. ;  whereby  also  they  attain 
salvation  and  eternal  life.  Thus  to  serve  one  another  through  love, 
that  is,  to  instruct  him  that  goeth  astray,  to  comfort  him  that  is 
afflicted,  to  mise  up  him  that  is  weak,  to  help  thy  neighbour  by  all 
means  possible,  to  bear  with  his  infirmities,  to  endure  troubles,  la- 
bours, ingratitude,  and  contempt  in  the  church,  and  in  civil  life  and 
conversation  to  obey  the  magistrate,  to  give  due  honour  to  thy  pa- 
rents, to  be  patient  at  home  with  a  froward  wife  and  an  unruly  fam- 
ily, &.C. :  these,  I  say,  are  works  which  reason  judgeth  to  be  of  no 
value.  But  indeed  they  are  such  works,  that  the  whole  world  is  not 
able  to  comprehend  tiie  excellency  and  worthiness  thereof  (for  it  doth 
not  measure  works  or  any  other  thing  by  the  word  of  God,  but  by 
the  judgment  of  wicked,  blind,  and  foolish  reason  :)  yea,  it  knoweth 
not  the  value  of  any  one  of  the  least  good  works  that  can  be,  which 
are  true  good  Avorks  indeed. 

Therefore,  when  men  dream  that  they  know  well  enough  the 
commandment  of  charity,  they  are  utterly  deceived.  Indeed  they 
have  it  written  in  their  heart :  for  they  naturally  judge  that  a  man 
ought  to  do  unto  another,  as  he  would  another  should  do  unto 
him.  But  it  followeth  not  therefore  that  they  understand  it ;  for 
if  they  did,  they  would  also  perform  it  indeed,  and  would  prefer 
love  and  charity  before  all  their  works.  They  would  not  so  highly 
esteem  their  own  superstitious  toys,  as  to  go  with  a  heavy 
countenance,  hanging  down  the  head,  to  Uve  unmarried,  to  hve 
with  bread  and  water,  to  dwell  in  the  wilderness,  to  be  poorly 
apparelled,  &c.  These  monstrous  and  superstitious  works,  which 
they  have  devised  and  chosen  unto  themselves,  God  neither 
commanding  nor  approving  the  same,  they  esteem  to  be  so  holy 

63 


498  COMMENTARY   ON   GALATIAN3. 

and  so  excellent,  that  they  surmount  and  darken  charity,  whicb 
is,  as  it  were,  the  sun  of  all  good  works.  So  great  and  incom- 
prehensible is  the  blindness  of  man's  reason,  that  it  is  unable,  not 
only  to  judge  rightly  of  the  doctrine  of  faith,  but  also  of  external 
conversation  and  works.  Wherefore  we  must  figlit  strongly,  as  well 
against  the  opinions  of  our  heart,  to  the  which  we  are  naturally 
more  inclined  in  the  matter  of  salvation  than  to  the  word  of 
God,  as  also  against  the  counterfeit  visor  and  holy  show  of  our  own 
will-works :  that  so  we  may  learn  to  magnify  the  works  which 
every  man  doth  in  his  vocation,  although  they  seem  outwardly  never 
so  base  and  contemptible,  if  they  have  the  warrant  of  God's  word  j 
and,  contrariwise,  to  despise  those  works  which  reason  chooseth 
without  the  commandment  of  God,  seem  they  never  so  excellent  and 
holy. 

Of  this  commandment  I  have  largely  entreated  in  another 
place,  and  therefore,  I  wiU  now  but  lightly  over-run  it.  Indeed 
this  is  briefly  spoken,  "  hove  thy  neighbour  as  thyself ;"  but  yet 
very  aptly  and  to  the  purpose.  No  man  can  give  a  more  certain, 
a  better  or  a  nearer  example  than  man's  own  self.  Therefore,  if 
thou  wouldst  know  how  thy  neighbour  ought  to  be  loved,  and 
wouldst  have  a  plain  example  thereof,  consider  well  how  thou 
lovest  thyself.  If  thou  shouldest  be  in  necessity  or  danger,  thou 
wouldest  be  glad  to  have  the  love  and  friendship  of  all  men,  to 
be  holden  with  the  counsel,  the  goods,  and  the  strength  of  all  men 
and  of  all  creatures.  Wherefore  thou  hast  no  need  of  any  book  to 
instruct  and  to  admonish  thee  how  thou  oughtest  to  love  thy  neigh- 
bour :  for  thou  hast  an  excellent  book  of  all  laws,  even  in  thy  heart. 
Thou  needest  no  schoolmaster  in  this  matter  :  ask  counsel  only  of 
thine  own  heart,  and  that  shall  teach  thee  sufficiently  that  thou 
oughtest  to  love  thy  neighbour  as  thyself.  Moreover,  love  or  charity 
is  an  excellent  virtue,  which  not  only  maketh  a  man  willing  and 
ready  to  serve  his  neighbour  with  tongue,  with  hand,  with  money 
and  worldly  goods  ;  but  with  his  body,  and  even  with  his  life  also. 
And  thus  to  do,  it  is  not  jMrovoked  by  good  deserts  or  any  thing 
else,  neither  is  it  hindered  through  evil  deserts  or  ingratitude.  The 
mother  doth  therefore  nourish  and  cherish  her  child,  because  she 
loveth  it. 

Now,  my  neighbour  is  every  man,  specially  which  hath  need  of 
my  help,  as  Christ  expoundeth  it  in  the  tenth  chapter  of  Luke. 
Who,  although  he  hath  done  me  some  wrong,  or  hurt  me  by  any 
manner  of  way ;  yet  notwithstanding  he  hath  not  put  off  the 
nature  of  man,  or  ceased  to  be  flesh  and  blood,  and  the  creature 


COMMENTARY    ON    GALATIAN3.  499 

of  God  most  like  unto  myself ;  briefly  he  ceaseth  not  to  be  my  neigh- 
bour. As  long  then  as  the  nature  of  man  remaineth  in  him,  so  long 
also  remaineth  the  commandment  of  love,  which  requireth  at  my 
hand,  that  I  should  not  despise  mine  own  flesh,  nor  render  evil  for 
evil ;  but  overcome  evil  with  good,  or  else  shall  love  never  be  as  Paul 
describeth  it.     (1  Cor.  xiii.) 

Paul  therefore  commendeth  charity  to  the  Galatians,  and  to  all 
the  faithful,  for  the  only  love  indeed,  and  exhorteth  them  that 
through  charity  one  of  them  should  serve  another.  As  if  he  would 
say,  Ye  need  not  to  burden  yourselves  with  circumcision,  and  with 
the  ceremonies  of  Moses'  law  ;  but  after  all  things  continue  in 
the  doctrine  of  faith  which  ye  have  received  of  me.  Afterwards, 
if  ye  will  do  good  works,  I  will  in  one  word  show  you  the  chief- 
est  and  greatest  works,  and  how  ye  shall  fulfil  all  laws  :  "  Serve  ye 
one  another  through  love."  Ye  shall  not  lack  them  to  whom 
ye  may  do  good,  for  the  world  is  full  of  such  as  need  the  help 
of  others.  This  is  a  perfect  and  a  sound  doctrine  of  faith  and 
love  ;  and  also  the  shortest  and  the  longest  divinity  :  the  shortest 
as  touching  the  words  and  sentences  ;  but  as  touching  the  use  and 
practice  it  is  more  large,  more  long,  more  profound,  and  more  high 
than  the  world. 

Verse  15.  If  ye  bite  and  devour  one  another^  take  heed  lest  ye  he 
consumed  one  of  another. 

By  these  words  Paul  witnesseth,  that  if  the  foundation,  that  is  to 
say,  if  faith  in  Christ  be  overthrown  by  wicked  teachers,  no  peace  or 
concord  can  remain  in  the  church,  either  in  doctrine  or  life  ;  but 
there  must  needs  be  divers  opinions  and  dissensions  from  time  to  time 
both  in  doctrine  and  life,  whereby  it  cometh  to  pass  that  one  biteth 
and  devoureth  another ;  that  is  to  say,  one  judgeth  and  condemneth 
another,  until  at  length  they  be  consumed.  Hereof  not  only  the 
Scripture,  but  also  the  examples  of  all  times,  bear  witness.  After 
that  Africa  was  perverted  by  the  Manichees,  by  and  by  followed  the 
Donatists,  who  also  disagreeing  among  themselves,  were  divided 
into  three  sundry  sects.  And  how  many  sects  have  Ave  at  this  day 
springing  up  one  after  another  ?  One  sect  bringeth  forth  another, 
and  one  condemneth  another.  Thus  when  the  unity  of  the  spirit  is 
broken,  it  is  impossible  that  there  should  be  any  concord  either  in 
doctrine  or  life,  but  daily  new  errors  must  needs  spring  up  without 
measure  and  without  end. 

Paul  therefore  teacheth  that  such  occasions  of  discord  are  to 
be  avoided,  and  he  showeth  how  they  may  be  avoided.     This, 


600  COMMENTARY    ON    GALATIANS. 

eaith  he,  is  the  way  to  unity  and  concord ;  Let  every  man  do  his 
duty  in  that  kind  of  hfe  which  God  hath  called  him  unto ;  let 
\  ,  him  not  lift  up  himself  above  others,  nor  find  fault  at  other  men's 
•  works,  and  commend  his  own,  but  let  every  one  serve  another 
i  through  love.  This  is  a  true  and  simple  doctrine  touching  good 
works.  This  do  not  they  teach  which  have  made  shipwreck  of 
faith,  and  have  conceived  fantastical  opinions  concerning  faith 
and  good  works ;  but  disagreeing  among  themselves  as  touching 
the  doctrine  of  faith  and  works,  they  bite  and  devour,  that  is  to 
say,  they  accuse  and  condemn  one  another,  as  Paul  here  saith  of 
the  Galatians :  "  If  ye  bite  and  devour  one  another,  take  heed 
lest  ye  be  consumed  one  of  another."  As  if  he  would  say,  Do 
not  accuse  and  condemn  one  another  for  circumcision,  for  observ- 
ing of  holy  days  and  other  ceremonies,  but  rather  give  yourselves 
to  serve  and  help  one  another  through  charity :  or  else  if  ye  con- 
tinue in  biting  and  devouring  one  another,  take  heed  that  ye 
be  not  consumed,  that  is  to  say,  that  ye  perish  not  utterly,  yea,  and 
that  bodily,  which  commonly  happeneth,  especially  to  the  authors 
of  sects,  as  it  did  to  Arius  and  others,  and  to  certain  also  in  our 
time.  For  he  that  hath  laid  his  foundation  on  the  sand,  and  build- 
eth  hay,  stubble,  and  such-like,  must  needs  fall  and  be  consumed  ; 
for  all  those  things  are  ordained  for  the  fire.  I  will  not  say,  that 
after  such  bitings  and  devourings,  the  ruin  and  destruction,  not 
of  cities,  but  of  whole  countries  and  kingdoms,  are  wont  to  follow. 
Now  the  Apostle  showeth  what  it  is  to  serve  one  another  through 
love. 

It  is  a  hard  and  a  dangerous  matter  to  teach  that  we  are  made 
righteous  by  faith  without  works,  and  yet  to  require  w^orks  withal. 
Here  except  the  ministers  of  Christ  be  faithfiil  and  wise  disposers  of 
the  mysteries  of  God,  rightly  dividing  the  word  of  truth  ;  faith  and 
works  are  by  and  by  confbunded.  Both  these  doctrines,  as  well  of 
faith  as  of  works,  must  be  diligently  taught  and  urged ;  and  yet 
so  that  both  may  remain  within  their  bounds.  Otherwise,  if  they 
teach  works  only,  as  they  do  in  the  Pope's  kingdom,  then  is  faith  lost. 
If  faith  only  be  taught,  then  carnal  men  by  and  by  dream  that 
works  be  not  needful. 

The  Apostle  began  a  little  before  to  exhort  men  to  do  good 
•  works,  and  to  teach  that  the  whole  law  was  fulfilled  in  one  word, 
namely,  "Thou  shalt  love  thy  neighbour  as  thyself"  Here  will 
some  man  say,  Paul  throughout  his  whole  Epistle  taketh  away 
righteousness  from  the  law :  for,  saith  he,  "  By  the  works  of  the 
law  shall  no  flesh  be  justified."    (Gal.  ii.  16.)    Also,  "As  many 


COMMENTARY    ON    GALATIANS.  501 

as  are  under  the  works  of  the  law  are  under  the  curse."  (Gal. 
iii.  10.)  But  now  when  he  saith  that  the  whole  law  is  fulfilled  in 
one  word,  he  seemeth  to  have  forgotten  the  matter  whereof  he 
hath  entreated  in  all  this  Epistle,  and  to  be  of  a  quite  contrary- 
opinion,  to  wit,  that  they  which  do  the  works  of  charity,  fulfil  the 
law  and  be  righteous.  To  this  objection  he  answereth  after  this 
manner : — 

Verse  16.     But  I  say,  walk  in  the  Spirit,  and  ye  shall  not  fulfil 
the  works  of  the  flesh. 

As  if  he  should  have  said,  I  have  not  forgotten  my  former  discourse 
concerning  faith,  neither  do  I  now  revoke  the  ssmie  in  that  I  exhort 
you  to  mutual  love,  saying,  "  that  the  whole  law  is  fulfilled  through 
love ;"  but  I  am  still  of  the  same  mind  and  opinion  that  I  was 
before.  To  the  end  therefore  that  ye  may  rightly  understand  me,  I 
add  this  moreover  :  "  Walk  in  the  Spirit,  and  ye  shall  not  fulfil  the 
lusts  of  the  flesh." 

A  Confutation  of  the  Argument  of  the  Schoolmen :  Love  is  the 
fulfilling  of  the  Law  ;  therefore  the  Law  justifieth. 

Although  Paul  speaketh  here  expressly  and  plainly  enough,  yet 
hath  he  little  prevailed ;  for  the  schoolmen,  not  understandino* 
this  place  of  Paul,  "  Love  is  the  fulfilling  of  the  law,"  have 
gathered  out  of  it  after  this  manner :  If  love  be  the  fulfilling  of 
the  law,  it  foUoweth  then  that  love  is  righteousness ;  therefore, 
if  we  love,  we  be  righteous.  These  profound  clerks  do  argue 
from  the  word  to  the  work,  from  doctrine  or  precepts,  to  Ufe, 
after  this  sort :  The  law  hath  commanded  love,  therefore  the  work 
of  love  followeth  out  of  hand.  But  this  is  a  foolish  consequence, 
to  draw  an  argument  from  precepts,  and  to  ground  the  conclu- 
sion upon  works. 

True  it  is  that  we  ought  to  fulfil  the  law,  and  to  be  justified 
through  the  fulfilling  thereof;  but  sin  hindereth  us.  Indeed  the 
law  prescribeth  and  commandeth  that  we  should  love  God  with 
all  our  heart,  &c.,  and  that  we  should  love  our  neighbour  as 
ourselves ;  but  it  followeth  not.  This  is  written,  therefore  it  is 
done;  the  law  commandeth  love,  therefore  we  love.  There  is 
not  one  man  to  be  found  upon  the  whole  earth,  which  so  loveth 
God  and  his  neighbour  as  the  law  requireth.  But  in  the  Hfe  to 
come,  where  we  shall  be  thoroughly  cleansed  from  all  vices  and 
sins,  and  shall  be  made  as  pure  and  clear  as  the  sun,  we  shall 
love  perfectly,   and  shall  be  righteous  through  perfect  love.    But 


602  COMMENTARY   ON   GALATIANS. 

in  this  life  that  purity  is  hindered  by  the  flesh,  for  as  long  as  we 
live,  sin  remaineth  in  the  flesh  ;  by  reason  whereof,  the  corrupt 
love  of  ourselves  is  so  mighty,  that  it  far  surmounteth  the  love  of 
God  and  of  our  neighbour.  In  the  meantime  notwithstanding, 
that  Ave  may  be  righteous  in  this  life  also,  we  have  Christ  the 
mercy-seat  and  throne  of  grace ;  and  because  we  believe  in  him 
sin  is  not  imputed  unto  us.  Faith,  therefore,  is  our  righteousness 
in  this  hfe.  But  in  the  life  to  come,  when  we  shall  be  thoroughly 
cleansed  and  delivered  from  all  sins  and  concupiscence,  we  shall 
have  no  more  need  of  faith  and  hope,  but  we  shall  then  love 
perfectly. 

It  is  a  great  error  therefore  to  attribute  justification   or   righ- 
i  teousness  to  love,  which  is  nothing  ;  or  if  it  be  any  thing,  yet  it  is 
\  not  so  great  that  it  can  pacify  God ;  for  love,  even  in  the  faith- 
fill,  as  I  have  said,  is  imperfect  and   impure.      But  no  unclean 
I  thing  shall  enter  into  the  kingdom  of  God.     (Apoc.  xxi.  27.)     Not- 
■  withstanding,  in  the  mean  while  this  trust  and  confidence  sustain- 
\  eth  us,  that  Christ,  who   alone   committed  no  sin,  and  in  whose 
'  mouth  was  never  found  any  guile,  doth  overshadow  us  with  his 
/  i  righteousness.    (Isa.  liii.  9  ;  1  Pet.  ii.  22.)     We  being  covered  with 
this  cloud,  and  shrouded  under  this  shadow,  this  heaven  of  remission 
'  of  sins  and  throne  of  grace,  do  begin  to  love  and  to  fulfil  the  law. 
Yet  for  this  fulfilUng  we  are  not  justified   nor   accepted  of  God 
whilst  we  live  here.     But  when  Christ  hath  delivered  up  the  king- 
dom to  God  his  Father,  and  abolished  all  principahty,  and  God  shall 
be  all  in  all ;  then  shall  faith  and  hope  cease,  and  love  shall  be 
perfect  and  everlasting.   (1  Cor.  xiii.)     This  thing  the  Popish  school- 
men understand  not,  and  therefore  when  they  hear  that  love  is  the 
sum  of  the  whole  law,  by  and  by  they  infer.  Ergo,  the  law  justifieth. 
Or  contrariwise,  when  they  read  in  Paul  that  faith  maketh  a  man 
righteous.  Yea,  say  they,  faith  formed  and  furnished  with  charity. 
But  that  is  not  the  meaning  of  Paul,  as  I  have  largely  declared 
before. 

If  we  were  pure  from  all  sin,  and  were  inflamed  with  perfect 
love  both  towards  God  and  our  neighbour,  then  should  we  indeed 
be  righteous  and  holy  through  love,  and  God  could  require  no 
more  of  us.  This  is  not  done  in  this  present  life,  but  is  deferred 
until  the  hfe  to  come.  Indeed  we  receive  here  the  gift  and  first 
fruits  of  the  Spirit,  so  that  we  begin  to  love  (Rom.  viii.  23,) 
howbeit  very  slenderly.  But,  if  we  loved  God  truly  and  per- 
fectly as  the  law  of  God  requirelh,  which  saith  (Deut.  vi.  5,) 
"  Thou  shall  love  the  Lord  thy  God  with  all  thy  heart,  with  all 


COMMENTARY   ON   GALATIANS.  503 

thy  soul,  and  all  thy  strength,"  (Matt.  xxii.  37  ;)  then  should  we  be 
as  well  contented  with  poverty  as  with  wealth,  with  pain  as  with 
pleasure,  and  with  death  as  with  life  ;  yea,  he  that  could  love  God 
truly  and  perfectly  indeed,  should  not  long  continue  in  this  Ufe,  but 
should  straightway  be  swallowed  up  by  this  charity. 

But  now  man's  nature  is  so  corrupt  and  drowned  in  sin,  that 
it  cannot  have  any  right  sense  cm:  cogitation  of  God.  It  loveth 
not  God,  but  hateth  him  deadly.  Wherefore,  as  John  saith 
(I  John  iv.  10,)  "  We  loved  not  God,  but  he  loved  us,  and  sent 
his  Son  to  be  a  reconciliation  for  our  sins."  And  as  Paul  saith 
before  in  the  second  chapter,  "  Christ  hath  loved  me  and  given 
himself  for  me."  And  in  the  fourth  chapter,  "  But  when  the 
fulness  of  time  was  come,  God  sent  forth  his  Son  made  of  a 
woman,  and  made  under  the  law,  that  he  might  redeem  them 
which  were  under  the  law."  We  being  redeemed  and  justified  by 
the  Son,  begin  to  love ;  according  to  that  saying  of  Paul  in  the 
eighth  to  the  Romans,  "  That  which  was  impossible  to  the  law  (in- 
asmuch as  it  was  weak  because  of  the  flesh,)  God  sending  his  own 
Son  in  the  simiUtude  of  sinful  flesh,  and  for  sin,  condemned  sin  in 
the  flesh,  that  the  righteousness  of  the  law  might  be  fulfilled  in  us ;" 
that  is,  might  begin  to  be  fulfilled.  They  are  mere  dreams  there- 
fore which  the  sophisters  and  schoolmen  have  taught  concerning  the 
fulfilling  of  the  law. 

Wherefore  Paul  showeth  by  these  words,  "  Walk  in  the  Spirit," 
how  he  would  have  that  sentence  to  be  understood,  where  he  said, 
"  Serve  ye  one  another  through  love."  And  again,  "  Love  is  the 
fulfilling  of  the  law,"  <fcc.  As  if  he  should  say.  When  I  bid  you 
love  one  another,  this  is  it  that  I  require  of  you,  that  you  walk  in  the 
Spirit.  For  I  know  that  ye  shall  not  fulfil  the  law  because  sin 
dwelleth  in  you  as  long  as  ye  live,  therefore  it  is  impossible  that  ye 
should  fulfil  the  law.  Notwithstanding,  in  the  mean  while  endeav- 
our yourselves  diligently  to  walk  in  the  Spirit,  that  is,  wrestle  in  spirit 
against  the  flesh,  and  follow  spiritual  motions,  &c. 

It  appeareth  then  that  he  had  not  forgotten  the  matter  of  jus- 
tification. For  when  he  biddeth  them  to  walk  in  the  Spirit,  he 
plainly  denieth  that  works  do  justify.  As  if  he  would  say,  When 
I  speak  of  the  fulfilling  of  the  law,  I  mean  not  that  ye  are  justi- 
fied by  the  law ;  but  this  I  mean,  that  there  be  two  contrary  I 
captains  in  you,  the  Spirit  and  the  flesh.  God  hath  stirred  up  in 
your  bodies  a  strife  and  a  battle :  for  the  Spirit  wrestleth  against 
the  flesh,  and  the  flesh  against  the  Spirit.  (Gal.  v.  17.)  Here  I 
require  nothing  else  of  you,  but  that  ye  follow  the  Spirit  as  your 


604  COMMENTARY   ON    GALATIANS^. 

captain  and  guide,  and  that  ye  resist  tliat  captain  the  flesh  :  for  that 

{  is  all  that  ye  be  able  to  do.     Obey  the  Spirit,  and  fight  against  the 

!  flesh.     Therefore  when  I  teach  you  to  observe  the  law,  and  exhort 

J  you  to  love  one  another,  think  not  that  I  go  about  to  revoke  that 

which  I  have  taught  concerning  the  doctrine  of  fakh,  and  that  I 

now  attribute  justification  to  the  law  or  to  charity  ;  but  my  meaning 

is,  that  ye  should  walk  in  the  Spirit,  and  that  ye  should  not  fulfil  the 

lusts  of  the  flesh. 

Paul  useth  very  fit  words  and  to  the  purpose.  As  if  he  would  say, 
We  come  not  yet  to  the  fulfilling  of  the  law  ;  therefore  we  must  walk 
in  the  Spirit  and  be  exercised  therein,  that  we  may  think,  say,  and 
do  those  things  which  are  of  the  Spirit,  and  resist  those  things  which 
are  of  the  flesh  :  Therefore  he  addeth, — 

Verse  16.     And  ye  shall  not  fulfil  the  lusts  of  the  flesh. 

As  if  he  would  say,  The  desires  or  lusts  of  the  flesh  be  not  yet  dead 
in  U3,  but  spring  up  again  and  fight  against  the  Spirit.  The  flesh 
of  no  faithful  man  is  so  good,  which  being  offended  would  not  bite 
and  devour,  or  at  least  omit  somewhat  of  that  commandment  of  love. 
Yet  even  at  the  first  brunt  he  cannot  refrain  himself,  but  is  angry 
with  his  neighbour,  desireth  to  be  revenged,  and  hateth  him  as  an 
enemy,  or  at  the  least  loveth  him  not  so  much  as  he  should  do,  and 
as  this  commandment  requireth.  And  this  happeneth  even  to  the 
faithful. 

Therefore  the  Apostle  hath  given  this  rvile  for  the  faithful,  that 
they  should  serve  one  another  through  love,  that  they  should  bear 
the  burdens  and  infirmities  one  of  another,  and  that  they  should 
forgive  one  another.  And  without  this  bearing  and  forbearing 
through  love,  it  is  impossible  that  love  and  concord  should  con- 
tinue among  Christians.  For  it  cannot  be  but  that  thou  must 
needs  often  offend,  and  be  oflended  ;  thou  seest  many  things  in 
me  which  offend  thee,  and  I  again  see  many  things  in  thee  which 
mislike  me.  Here  if  one  bear  not  with  another  through  love, 
there  shall  be  no  end  to  dissension,  discord,  envy,  hatred,  and 
malice. 

Wherefore  Paul  would  have  us  to  walk  in  the  Spirit,  lest  we 
,  fulfil  the  lusts  of  the  flesh.  As  if  he  should  say.  Although  ye  be 
moved  with  wrath  and  displeasure  against  your  brother,  offending 
you  or  doing  any  thing  heinously  against  you,  yet  notwithstanding 
resist  and  repress  these  violent  motions  through  the  Spirit,  bear 
with  this  weakness,  and  love  him  according  to  that  commandment, 
"Thou    shalt    love  thy  neigbour   as  thyself."     For  thy  brother 


COMMENTARY   ON   GALATIANS.  505 

doth  not  therefore  cease  to  be  thy  neighbour,  because  ne  slippeth 
or  offendeth  thee  ;  but  then  hath  he  most  need  that  thou  shouldest 
exercise  and  show  thy  charity  towards  hira.  And  this  command- 
ment, "  Thou  shalt  love  thy  neighbour  as  thyself,"  requireth  the 
self-same  thing ;  to  wit,  that  thou  shouldest  not  obey  the  flesh  : 
which  when  it  is  ofTended,  hateth,  biteth,  and  devoureth.  But 
wrestle  against  it  in  spirit,  and  continue  through  the  same  in  the 
love  of  thy  neighbour,  although  thou  find  nothing  in  him  worthy 
of  love. 

The  schoolmen  take  the  concupiscence  of  the  flesh  for  carnal 
lust.  Indeed  it  is  true,  that  even  the  godly,  especially  the  younger 
sort,  are  tempted  with  fleshly  lust.  Yea,  they  also  that  be  married 
(so  corrupt  and  pestilent  is  flesh)  are  not  Without  such  carnal  lust. 
Here  let  every  one  (I  speak  now  to  the  godly  being  married,  both 
man  and  wife)  diligently  examine  himself,  and,  no  doubt,  many 
shall  find  this  in  themselves,  that  the  beauty  and  conditions  of  an- 
other man's  wife  pleaseth  him  better  than  of  his  own  ;  and  so  con- 
trariwise, his  own  lawful  wife  he  loatheth  or  misliketh,  and  loveth 
her  which  is  unlawful.  And  this  commonly  is  wont  to  happen,  not 
in  marriage  only,  but  in  all  other  matters.  Men  set  light  by  that 
which  they  have,  and  are  in  love  with  that  which  they  have  not ;  as 
the  poet  saith  : — 

"  Nitimur  in  vetitum  sem^per,  cupimusque  negataP 
That  is. 

Of  things  most  forbidden  we  always  are  fain  : 
And  things  most  denied  we  seek  to  obtain. 

I  do  not  deny  therefore  but  that  the  concupiscence  of  the  flesh 
comprehendeth  carnal  lust,  but  not  that  only.  For  concupiscence 
comprehendeth  all  other  corrupt  affections,  wherewith  the  very 
faithful  are  infected,  some  more,  some  less ;  as  pride,  hatred, 
covetoiffeness,  impatiency,  and  such-like.  Yea,  Paul  rehearseth 
afterwards  among  the  works  of  the  flesh,  not  only  these  gross 
vices,  but  also  idolatry,  heresies,  and  such  other.  It  is  plain 
therefore  that  he  speaketh  of  the  whole  concupiscence  of  the  flesh, 
and  of  the  whole  dominion  of  sin,  which  stirreth  even  in  the 
godly  who  have  received  the  first-fruits  of  the  Spirit,  against  the 
dominion  of  the  Spirit.  He  speaketh  therefore  not  only  of  carnal 
lust,  pride,  covetousness,  &c.,  but  also  of  incredulity,  distrust, 
despair,  hatred,  and  contempt  of  God,  idolatry,  heresies,  and  such 
other,  when  he  saith,  "  And  ye  shall  not  fulfil  the  lusts  of  the 

64 


/\ 


606  COMMENTARY    ON    GALATIANS. 

flesh."  As  if  he  should  say,  I  write  unto  you  that  you  should  love 
one  another.  This  ye  do  not,  neither  can  ye  do  it  because  of  the 
flesh,  which  is  infected  and  corrupted  with  concupiscence,  and  doth 
not  only  stir  up  sin  in  you,  but  also  is  sin  itself.  For  if  ye  had 
perfect  charity,  no  heaviness,  no  adversity  could  be  so  great,  which 
should  be  able  to  hurt  and  hinder  that  charity  :  for  it  would  be 
spread  throughout  the  whole  body.  There  should  be  no  wafe,  were 
she  never  so  hard  favoured,  whom  her  husband  would  not  love  en- 
tirely, loathing  all  other  women,  though  they  were  never  so  fair  and 
beautiful.  But  this  is  not  done,  therefore,  it  is  impossible  for  us  to  be 
made  righteous  through  love. 

Wherefore  think  me  not  to  revoke  and  unsay  that  which  I  have 
taught  concerning  faiths  for  faith  and  hope  must  continue,  that 
by  the  one  we  may  be  justified,  and  by  the  other  we  may  be 
raised  up  in  adversities,  and  endure  unto  the  end.  Moreover,  we 
serve  one  another  through  charity,  because  faith  is  not  idle  ;  but 
charity  is  weak  and  little.  Therefore  when  I  bid  you  walk  in  the 
Spirit,  I  do  sufficiently  declare  that  ye  are  not  justified  through 
charity. 

And  when  I  exhort  to  walk  in  the  Spirit,  that  ye  fulfil  not  the 
concupiscence  of  the  flesh,  I  do  not  require  of  you  that  ye  should 
utterly  put  off  the  flesh  or  kill  it,  but  that  ye  should  bridle  and 
subdue  it.  For  God  will  have  mankind  to  endure  even  to  the 
last  day.  And  this  cannot  be  done  without  parents,  which  do 
beget  and  bring  up  children.  These  means  continuing,  it  must 
needs  be  that  flesh  also  must  continue,  and  consequently  sin,  for 
flesh  is  not  without  sin.  Therefore  in  respect  of  the  flesh  we  are 
sinners ;  but  in  respect  of  the  Spirit,  we  are  righteous :  and  so 
we  are  partly  sinners  and  partly  righteous.  Notwithstanding,  our 
righteousness  is  much  more  plentiful  than  our  sin,  because  the 
holiness  and  righteousness  of  Christ  our  Mediator  doth  far  exceed 
the  sin  of  the  whole  world  :  and  the  forgiveness  of  sins  which  we 
have  through  him  is  so  great,  so  large,  and  so  infinite,*that  it 
easily  swalloweth  up  all  sins,  so  that  we  walk  according  to  the 
Spirit,  (fee. 

The  Papists  dreamed  that  this  commandment  belongeth  only  to 
their  clergymen,  and  that  the  Apostle  exhorteth  them  to  live 
chastely  by  subduing  the  flesh  with  watching,  fasting,  labour,  <fcc., 
and  then  they  should  not  fulfil  the  concupiscence  of  the  flesh, 
that  is  to  say,  carnal  lust.  As  though  the  whole  concupiscence 
of  the  flesh  were  overcome  when  this  fleshly  lust  is  subdued : 
which,  notwithstanding,   they   were  never  able  to  suppress  and 


COMMENTARY   ON   GALATIANS.  SOf 

keep  under  with  any  yoke  that  they  could  lay  upon  the  flesh. 
Which  thing  Hierom  (I  say  nothing  of  others,)  who  was  a  mar- 
vellous lover  and  defender  of  chastity,  doth  plainly  confess.  "  Oh  !" 
saith  he,  "  how  often  have  I  thought  myself  to  be  in  the  midst  of 
the  vain  delights  and  pleasures  of  Rome,  even  when  I  was  in  the 
wild  wilderness,  which  being  burnt  up  with  the  heat  of  the  sun, 
yieldeth  an  ouglesome  habitation  to  the  monks  !"  &.c.  Again,  "  I, 
who  for  fear  of  hell  had  condemned  myself  to  such  a  prison  thought 
myself  oftentimes  to  be  dancing  among  young  women,  when  I  had 
no  other  company  but  scorpions  and  wild  beasts.  My  face  was  pale 
with  fasting  ;  but  my  mind  was  inflamed  with  desires  in  my  cold 
body ;  and  although  my  flesh  was  half  dead  already,  yet  the  flames 
of  fleshly  lust  boiled  within  me,"  &c. 

If  Hierom  felt  in  himself  such  flames  of  fleshly  lust,  who  hved  in 
the  barren  wilderness  with  bread  and  water,  what  do  our  holy  belly- 
gods  the  clergymen  feel,  think  ye,  who  so  stuff"  and  stretch  out  them- 
selves with  all  kinds  of  dainty  fare,  that  it  is  marvel  their  bellies 
burst  not  ?  Wherefore  these  things  are  written,  not  to  hermits  and 
monks,  as  the  Papists  dream,  nor  to  sinners  in  the  world  only,  but 
to  the  universal  Church  of  Christ  and  to  all  the  faithful;  whom 
Paul  exhorteth  to  walk  in  the  Spirit,  that  they  fulfil  not  the  lusts  of 
the  flesh  ;  that  is  to  say,  not  only  to  bridle  the  gross  motions  of  the 
flesh,  as  carnal  lust,  wrath,  impatiency,  and  such-like,  but  also  the 
spiritual  motions,  as  doubting,  blasphemy,  idolatry,  contempt,  and 
hatred  of  God,  (fee. 

Paul,  as  I  have  said,  doth  not  require  of  the  godly,  that  they 
should  utterly  put  off"  or  destroy  the  flesh  ;  but  that  they  should 
so  bridle  it,  that  it  might  be  subject  to  the  Spirit.  In  the  tenth 
to  the  Romans,  he  biddeth  us  cherish  the  flesh.  For  as  we  may 
not  be  cruel  to  other  men's  bodies,  nor  vex  them  with  unreason- 
able labour,  even  so  we  may  not  be  cruel  to  our  own  bodies. 
(Eph.  v.  29.)  Wherefore,  according  to  Paul's  precept,  we  must 
cherish  our  flesh,  that  it  may  be  able  to  endure  the  labours  both 
of  the  mind  and  of  the  body  ;  but  yet  only  for  necessity's  sake,  and 
not  to  nourish  the  lusts  thereof.  Therefore  if  the  flesh  begin  to  wax 
wanton,  repress  it  and  bridle  it  by  the  Spirit.  If  it  will  not  be, 
marry  a  wife,  for  it  is  better  to  marry  than  to  burn.  Thus  doing, 
thou  walkest  in  the  Spirit ;  that  is,  thou  followest  God's  word  and 
doest  his  will. 


508  COMMENTARY   ON   6ALATIANS. 


Verse  17.     For  the  Jlesh  liisteth  against  the  /Spirit,  and  the 
Spirit  against  the  Jlesh. 

When  Paul  saith  that  the  flesh  lusteth  against  the  Spirit,  and 
the  Spirit  against  the  flesh,  he  admonisheth  us  that  we  must 
feel  the  concupiscence  of  the  flesh,  that  is  to  say,  not  only 
carnal  lust,  but  also  pride,  wrath,  heaviness,  impatience,  in- 
credulity, and  such-like.  Notwithstanding  he  would  have  us 
to  feel  them,  that  we  consent  not  unto  them,  nor  accomplish 
them ;  that  is,  that  we  neither  think,  speak,  nor  do  those  things 
which  the  flesh  provoketh  us  unto.  As,  if  it  move  us  to  anger, 
yet  we  should  be  angry  in  such  wise,  as  we  are  taught  in  the 
fourth  Psalm,  that  we  sin  not.  As  if  Paul  would  thus  say:  I 
know  that  the  flesh  will  provoke  you  unto  wrath,  envy,  doubting, 
incredulity,  and  such  like  ;  but  resist  it  by  the  Spirit,  that  ye  sin  not. 
But  if  ye  forsake  the  guiding  of  the  Spirit,  and  follow  the  flesh,  ye 
shall  fulfil  the  lusts  of  the  flesh,  and  ye  shall  die,  as  Paul  saith  in 
the  eighth  to  the  Romans.  So  this  saying  of  the  Apostle  is  to  be 
understood,  not  of  fleshly  lusts  only,  but  of  the  whole  kingdom  of 
sin. 

Yerse  17.     And  these  are  contrary  one  to  another  ;  so  that  ye 
cannot  do  the  same  things  that  ye  would. 

These  two  captains  or  leaders,  saith  he,  the  flesh  and  the 
Spirit,  are  one  against  another  in  your  body,  so  that  ye  cannot 
do  what  ye  would.  And  this  place  witnesseth  plainly  that  Paul 
writeth  these  things  to  the  faithful,  that  is  to  the  Church 
believing  in  Christ,  baptised,  justified,  renewed,  and  having  full 
forgiveness  of  sins.  Yet  notwithstanding  he  saith  that  she  hath 
flesh  rebelling  against  the  Spirit.  After  the  same  manner  he 
speaketh  of  himself  in  the  seventh  to  the  Romans.  "  I  (saith  he) 
am  carnal,  and  sold  under  sin."  And  again  :  "  I  see  another  law 
in  my  members  rebelling  against  the  law  of  my  mind,  and  leading 
me  captive  under  the  law  of  sin  which  is  in  my  members."  Also, 
"  O  wretched  man  that  I  am  !  who  shall  deliver  me  from  the  body 
of  this  death  ?"  <fcc. 

Here,  not  only  the  schoolmen,  but  also  some  of  the  old  fathers, 
are  much  troubled,  seeking  how  they  may  excuse  Paul.  For  it 
seemeth  unto  them  absurd  and  unseemly  to  say,  that  that  elect 
vessel  of  Christ  should  have  sin.  But  we  credit  Paul's  own 
words,   wherein  he   plainly  confesseth  that  he  is  sold  under  sin, 


COMMENTARY   ON    GALATIANS.  509 

that  he  is  led  captive  of  sins,  that  he  hath  a  law  in  his  members 
rebelling  against  him,  and  that  in  the  flesh  he  serveth  the  law 
of  sin.  Here  again  they  answer,  that  the  Apostle  speaketh 
in  the  person  of  the  wicked.  But  the  wicked  do  not  complain 
of  the  rebellion  of  their  flesh,  of  any  battle  or  conflict,  or  of 
the  captivity  and  bondage  of  sin ;  for  sin  mightily  reigr\eth  in 
them.  This  is  therefore  the  very  complaint  of  Paul  and  of  all 
the  faithful.  Wherefore  they  have  done  very  wickedly  which  have 
excused  Paul  and  all  the  faithful  to  have  no  sin.  For  by  this 
persuasion  (which  proceedeth  of  ignorance  of  the  doctrine  of 
faith)  they  have  robbed  the  Church  of  a  singular  consolation  ;  they 
have  abolished  the  forgiveness  of  sins,  and  made  Christ  of  none 
effect. 

Wherefore,  when  Paul  saith,  "  I  see  another  law  in  my  mem- 
bers," <fec.,  he  denieth  not  that  he  hath  flesh,  and  the  vices  of  the 
flesh  in  him.  It  is  likely  therefore  that  he  felt  sometimes  the  mo- 
tions of  carnal  lust.  But  yet,  no  doubt,  these  motions  were  all  sup- 
pressed in  him  by  the  great  and  grievous  afflictions  and  temptations 
both  of  mind  and  body,  wherewith  he  was  in  a  manner  contin- 
ually exercised  and  vexed,  as  his  Epistles  do  declare :  or  if  he  at 
any  time  be  merry  and  strong,  felt  the  lust  of  the  flesh,  wrath,  im- 
patiency,  and  such-like,  yet  he  resisted  them  by  the  Spirit,  and  suf- 
fered not  those  motions  to  bear  rule  in  him.  Therefore  let  us  in  no 
wise  suffer  such  comfortable  places,  (whereby  Paul  describeth  the 
battle  of  the  flesh  against  the  Spirit  in  his  own  body,)  to  be  cor- 
rupted with  such  foolish  glosses.  The  schoolmen,  the  monks,  and 
such  other,  never  felt  any  spiritual  temptations,  and  therefore  they 
fought  only  for  the  repressing  and  overcoming  of  fleshly  lust  and 
lechery,  and  being  proud  of  that  victory  which  they  never  yet  ob- 
tained, they  thought  themselves  far  better  and  more  holy  than  mar- 
ried men.  I  will  not  say,  that  under  this  holy  pretence  they  nour- 
ished and  maintained  all  kinds  of  horrible  sins,  as  dissension,  pride, 
hatred,  disdain,  and  despising  of  their  neighbours,  trust  in  their 
own  righteousness,  presumption,  contempt  of  all  godliness  and  of  the 
Word  of  God,  infidelity,  blasphemy,  and  such-like.  Against  these 
sins  they  never  fought,  nay  rather  they  took  them  to  be  no  sins  at 
all ;  they  put  righteousness  in  the  keeping  of  their  foolish  and 
wicked  vows,  and  unrighteousness  in  the  neglecting  and  contemning 
of  the  same. 

But  this  must  be  our  ground  and  anchor-hold,  that  Christ  is 
our  only  and  perfect  righteousness.    If  we  have  nothing  where- 


510  COMMENTARY    ON   GALATIANS. 

unto  we  may  trust,  yet  these  three  things,  (as  Paul  saith,)  faith, 
hope,  and  love,  do  remain.  Therefore  we  must  always  believe, 
and  always  hope ;  we  must  always  take  hold  of  Christ,  as  the 
head  and  foundation  of  our  righteousness.  He  that  believeth 
in  him  shall  not  be  ashamed.  (Rom.  ix.  33.)  Moreover,  we 
must  labour  to  be  outwardly  righteous  also ;  that  is  to  say,  not 
to  consent  to  the  flesh,  which  always  enticeth  us  to  some  evil; 
but  to  resist  it  by  the  Spirit.  We  must  not  be  overcome  with 
impatiency  for  the  unthankfulness  and  contempt  of  the  people, 
which  abuseth  the  Christian  liberty ;  but  through  the  Spirit,  we 
must  overcome  this  and  all  other  temptations.  Look  then  how 
much  we  strive  against  the  flesh  by  the  Spirit,  so  much  are  we  out- 
wardly righteous.  Albeit  this  righteousness  doth  not  commend  us 
before  God. 

Let  no  man  therefore  despair  if  he  feel  the  flesh  oftentimes  to 
stir  up  new  battle  against  the  Spirit,  or  if  he  cannot  by  and  by 
subdue  the  flesh,  and  make  it  obedient  unto  the  Spirit.  I  also 
do  wish  myself  to  have  a  more  vahant  and  constant  heart,  which 
might  be  able,  not  only  boldly  to  contemn  the  threatenings  of 
tyrants,  the  heresies,  oflfences,  and  tumults  which  Satan  and  his 
soldiers,  the  enemies  of  the  Gospel,  stir  up  ;  but  also  might  by 
and  by  shake  off  the  vexations  and  anguish  of  spirit,  and,  briefly, 
might  not  fear  the  sharpness  of  death,  but  receive  and  embrace 
it  as  a  most  friendly  guest.  But  I  find  another  law  in  my  mem- 
bers, rebeUing  against  the  law  of  my  mind,  &c.  Some  other  do 
wrestle  with  inferior  temptations,  as  poverty,  reproach,  impatiency, 
and  sych-like. 

Let  no  man  marvel  therefore  or  be  dismayed,  when  he  feeleth 
in  his  body  this  battle  of  the  flesh  against  the  Spirit ;  but  let  him 
pluck  up  his  heart,  and  comfort  himself  with  these  words  of  Paul, 
"  The  flesh  lusteth  against  the  Spirit."  Also :  "  These  are  con- 
trary one  to  another,  so  that  ye  do  not  those  things  that  ye  would." 
For  by  these  sentences  he  comforteth  them  that  be  tempted.  As 
if  he  should  say.  It  is  impossible  for  you  to  follow  the  guiding  of 
the  Spirit  in  all  things  without  any  feeling  or  hindrance  of  the 
flesh  ;  nay,  the  flesh  will  resist,  and  so  resist  and  hinder  you  that 
ye  cannot  do  those  things  that  gladly  ye  would.  Here  it  shall  be 
enough  if  ye  resist  the  flesh,  and  fulfil  not  the  lust  thereof ;  that 
is  to  say,  if  ye  follow  the  Spirit  and  not  the  flesh,  which  easily  is 
overthrown  by  impatiency,  coveteth  to  revenge,  biteth,  grudgeth, 
hateth  God,  is  angry  with  him,  despaireth,  <fec.  Therefore  when 
a  man  feeleth  this  battle  of  the  flesh,  let  him  not  be  discouraged 


COMMENTARY   ON    GALATIANS.  511 

therewith,  but  let  him  resist  in  spirit,  and  say,  I  am  a  sinner,  and  I 
feel  sin  in  me  ;  for  I  have  not  yet  put  off  the  flesh,  in  which  sin 
dwelleth  so  long  as  it  hveth  :  but  I  will  obey  the  Spirit,  and  not  the 
flesh  :  that  is,  I  will  by  faith  and  hope  lay  hold  upon  Christ,  and  by 
his  word  I  will  raise  up  myself,  and  being  so  raised  up,  I  will  not 
fulfil  the  lusts  of  the  flesh. 

It  is  very  profitable  for  the  godly  to  know  this,  and  to  bear  it 
well  in  mind  :  for  it  wonderfully  comforteth  them  when  they  are 
tempted.  When  I  was  a  monk  I  thought  by  and  by  that  I  was 
utterly  cast  away,  if  at  any  time  I  felt  the  lust  of  the  flesh :  that 
is  to  say,  if  I  felt  any  evil  motion,  fleshly  lust,  wrath,  hatred, 
or  envy  against  any  brother.  I  assayed  many  ways  to  help  to 
quiet  my  conscience,  but  it  would  not  be ;  for  the  concupiscence 
and  lust  of  my  flesh,  did  always  return,  so  that  I  could  not  rest,  but 
was  continually  vexed  with  these  thoughts  :  This  or  tliat  sin  thou 
hast  committed  :  thou  art  infected  with  envy,  with  impatiency,  and 
such  other  sins  :  therefore  thou  art  entered  into  this  holy  order  in 
vain,  and  all  thy  good  works  are  unprofitable.  If  then  I  had  rightly 
understood  these  sentences  of  Paul,  "  The  flesh  lusteth  contrary  to 
the  Spirit,  and  the  Spirit  contrary  to  the  flesh  ;  and  these  two  are 
one  against  another,  so  that  ye  cannot  do  the  things  that  ye  would 
do ;"  I  should  not  have  so  miserably  tormented  myself,  but  should 
have  thought  and  said  to  myself,  as  now  commonly  I  do,  Martin, 
thou  shall  not  utterly  be  without  sin,  for  thou  hast  flesh  ;  thou  shalt 
therefore  feel  the  battle  thereof :  according  to  that  saying  of  Paul, 
"  The  flesh  resisteth  the  Spirit."  Despair  not,  therefore,  but  resist  it 
strongly,  and  fulfil  not  the  lust  thereof.  Thus  doing,  thou  art  not 
under  the  law. 

I  remember  that  Staupitius  was  wont  to  say,  "  I  have  vowed 
unto  God  above  a  thousand  times  that  I  would  become  a  better 
man :  but  I  never  performed  that  which  I  vowed.  Hereafter  I 
will  make  no  such  vow  :  for  I  have  now  learned  by  experience, 
that  I  am  not  able  to  perform  it.  Unless  therefore  God  be  favour- 
able and  merciful  unto  me  for  Christ's  sake,  and  grant  unto  me 
a  blessed  and  a  happy  hour  when  I  shall  depart  out  of  this 
miserable  life,  I  shall  not  be  able  with  all  my  vows  and  all  my 
good  deeds,  to  stand  before  him."  This  was  not  only  a  true,  but 
also  a  godly  and  a  holy  desperation  ;  and  this  must  they  all  confess, 
both  with  mouth  and  heart,  which  will  be  saved.  For  the  godly 
trust  not  to  their  own  righteousness,  but  say  with  David,  "  Enter 
not  into  judgment  with  thy  servant,  for  in  thy  sight  shall  none 
that  liveth  be  justified."    (Ps.  cxliii.   2.)     Again :    "  If   thou,   O 


512  COMMENTARY   ON   GALATIANS. 

Lord,  shouldest  straitly  mark  iniquities,  O  Lord,  who  shall  stand  ?" 
(Ps.  XXX.  3.)  They  look  unto  Christ  their  reconciler,  who  gave 
his  hfe  for  their  sins.  Moreover  they  know  that  the  remnant  of 
sin  which  is  in  their  flesh  is  not  laid  to  their  charge,  but  freely 
pardoned.  Notwithstanding  in  the  mean  while  they  fight  in 
spirit  against  the  flesh,  lest  they  should  fulfil  the  lusts  thereof. 
And  although  they  feel  the  flesh  to  rage  and  rebel  against  the 
Spirit,  and  themselves  also  do  fall  sometimes  into  sin  through 
infirmity,  yet  are  they  not  discouraged,  nor  think  therefore  that 
their  state  and  kind  of  life,  and  the  works  which  are  done  accord- 
ing to  their  calhng,  displease  God  ;  but  they  raise  up  themselves  by 
faith. 

The  faithful  therefore  receive  great  consolation  by  this  doctrine 
of  Paul,  in  that  they  know  themselves  to  have  part  of  the  flesh, 
and  part  of  the  Spirit,  but  yet  so  notwithstanding  that  the  Spirit 
ruleth,  and  the  flesh  is  subdued  and  kept  under  awe,  that  righ- 
teousness reigneth  and  sin  serveth,  He  that  knoweth  not  this 
doctrine,  and  thinketh  that  the  faithful  ought  to  be  without  all  fault, 
and  yet  seeth  the  contrary  in  himself,  must  needs  at  the  length 
be  swallowed  up  by  the  spirit  of  heaviness,  and  fall  into  despera- 
tion. But  whoso  knoweth  this  doctrine  well  and  useth  it  rightly, 
to  him  the  things  that  are  evil  turn  unto  good.  (Rom.  viii.  28.) 
For  when  the  flesh  provoketh  him  to  sin,  by  occasion  thereof  he 
is  stirred  up,  and  forced  to  seek  forgiveness  of  sins  by  Christ,  and 
to  embrace  the  righteousness  of  faith,  which  else  he  would  not  so 
greatly  esteem,  nor  seek  for  the  same  with  so  great  desire.  There- 
fore it  profiteth  us  very  much  to  feel  sometimes  the  wickedness 
of  our  nature  and  corruption  of  our  flesh,  that  yet  by  this  means 
we  may  be  waked  and  stirred  up  to  faith  and  to  call  upon  Christ. 
And  by  this  occasion  a  Christian  becometh  a  mighty  workman 
and  a  wonderful  creator,  which  of  heaviness  can  make  joy,  of 
terror  comfort,  of  sin  righteousness,  and  of  death  life,  when  he  by 
this  means  repressing  and  bridUng  the  flesh,  maketh  it  subject  to 
the  Spirit. 

Wherefore,  let  not  them  which  feel  the  lust  of  the  flesh  despair 
of  their  salvation.  Let  them  feel  it  and  all  the  force  thereof,  so 
that  they  consent  not  to  it.  Let  the  passions  of  lust,  wrath,  and 
such  other  vices,  shake  them,  so  that  they  do  not  overthrow  them. 
Let  sin  assail  them,  so  that  they  do  not  accomplish  it.  Yea,  the 
more  godly  a  man  is,  the  more  doth  he  feel  that  battle.  And 
hereof  come  those  lamentable  complaints  of  the  faithful  in  the 
Psabns  and  in  the  holy  Scripture.     Of  this   battle,  the  hermits, 


COMMENTARY   ON   GALATIANS.  513 

the  monks,  and  the  schoohnen,  and  all  that  seek  righteousness  and 

salvation  by  works,  know  nothing  at  all. 

But  here  may  some  man  say,  that  it  is  a  dangerous  matter  to 

teach   that  a  man  is  not  condemned,  if  by  and  by  he  overcome 

not  the  motions  and  passions  of  the  flesh  which  he  feeleth.    For 

when    this    doctrine   is    taught   amongst  the   common   people,    it. 

maketh  them  careless,  negligent,  and  slothful.     This  is  it  whic  'a 

I   said   a   little   before,  that  if  we   teach   faith,  then   carnal  mf   •; 

.  .  .  ii 

neglect  and  reject  works  :  if  works  be  required,  then  is  faith  a  i 

consolation  of  conscience   lost.     Here   no   man   can  be  compel'  j 

neither  can  there  be  any  certain  rule  prescribed.     But  let  every  r 

diUgently  try  himself  to  what  passion  of  the  flesh  he  is  most  sul         • 

and  when  ho  findetli  that,  let  him  not  be  careless,  nor  flatter         i  • 

...  Jam- 

self;  but  let  him  watch  and  wrestle  in  spirit  against  it,  that         •/•  i 

cannot  altogether  bridle  it,  yet  at  the  least  he  do  not  fulfil  tl  je  h   f 

thereof. 

This  battle  of  the  flesh  against  the  Spirit  all  the  children  of  G  d 

have  had  and  felt ;    and  the  selfsame  do  we  also  feel  ar  j         ^ 

He  that  searcheth  his  own  conscience,  if  he  be  not  an  1      ,,rr^^„^-, 

.  'lypocnte, 

shall  well  perceive  that  to  be  true  in  himself  which  Paul  Y      gj.^  g^jju  . 

that  the  flesh  lusteth  against  the  Spirit.     All  the  faithfu      j  t[jg,.gf„ 

■do  feel  and  confess  that  their  flesh  resisteth  against  the       Snirit  anr\ 

that  these  two  are  so  contrary  the  one  to  the  other  in       themselvp 

that,  do  what  they  can,  they  are  not  able  to  perforrp    ^  jjj^j  y^u:„] 

they  would  do.     Therefore  tiie  flesh  hindereth  us  thf     ^j  ^^^ 

keep  the  commandments  of  God,  that  we  cannot  lo     yg  q^j.  j.^:„i^ 

hours  as  ourselves,  much  less  can  we  love  God  with      all  our  heart  • 

therefore  it  is  impossible  for  us  to  become  righteous  1    jy  (_{jg  ^vorks    f 

the  law.     Indeed  there  is  a  good-will  in  us,  and     so  must  there  1 

{for  it  is  the  Spirit  itself  Avhich  resisteth  the  flesl"    i\  which  would 

gladly  do   good,  fulfil  the  law,  love  God  and  hi?  ^  neighbour    and 

such-like,  but  the  flesh  obeyeth  not  this  good-wil'  i,  but  resiste(h  it  • 

.and  yet  God  imputeth  not  unto  us  this  sinj  for     he  is  merciful  t[ 

those  that  believe  for  Christ's  sake. 

But  it  followeth  not  therefore  that  thou  shou  Idest  make  a  lio-hf 

matter  of  sin,  because  God  doth  not  impute  it.      True  it  is  that  °h 

doth  not  impute  it ;  but  to  whom,  and  for  wha  t  cause  ?     To  sue/ 

as  repent,  and  lay  hold  by  faith  upon  Clirist    the  mercy-seat    fo 

whose  sake,  as  all  their  sins  are  forgiven  thc.'m,  even  so  the  rem 

nants  of  sin  which  are  in  them  be  not  impute  d  unto  them.     Thev 

make  not  their  sin  less  than  it  is,  but  ampli/y  it  and  set  it  out  as 

65 


514  COMMENTARY    OW   GALATIANS. 

it  is  indeed  :  for  they  know  that  it  cannot  be  put  away  by  satisfac- 
tions, works,  or  righteousness,  but  only  by  the  death  of  Christ, 
And  yet  notwithstanding  the  greatness  and  enormity  of  their  sin 
doth  not  cause  them  to  despair,  but  they  assure  themselves  that  the 
same  shall  not  be  imputed  unto  them  or  laid  unto  their  charge. 

This  I  say,  lest  any  man  should  think  that  after  faith  is  reeeived 
there  is  little  account  to  be  made  of  sin.  Sin  is  truly  sin,  whether  a 
man  commit  it  before  he  hath  received  the  knowledge  of  Christ,  or 
after.  And  God  always  hateth  sin ;  yea  all  sin  is  damnable  as 
toiifching  the  fact  itself  But  in  that  it  is  not  damnable  to  him  that 
beiieVeth  it  cometh  of  Christ,  who  by  his  death  hath  taken  away 
sin.  But  to  him  that  believeth  not  in  Christ,  not  only  all  his  sins 
are  damnable,  but  even  his  good  works  also  are  sin ;  according  to 
that  feaying,  "Whatsoever  is  not  of  faith  is  sin."  (Rom.  xiv.  23.) 
Therefore  the  error  of  the  schoolmen  is  most  pernicious,  which  do 
distinguish  sins  according  to  the  fact,  and  not  according  to  the  per- 
son. He  that  believeth  hath  as  great  sin  as  the  imbeliever.  But  to 
him  that  believeth,  it  is  forgiven  and  not  imputed :  to  the  unbeliever 
it  is  not  pardoned  but  imputed.  To  the  believer  it  is  venial ;  to  the 
unbeliever  it  is  mortal  and  damnable  :  not  for  any  difference  of  sins, 
or  because  the  sin  of  the  believer  is  less,  and  the  sin  of  the  unbe- 
liever greater ;  but  for  the  difference  of  the  persons.  For  the  faith- 
ful assureth  himself,  by  faith,  that  his  sin  is  forgiven  him,  forasmuch 
as  Christ  hath  given  himself  for  it.  Therefore  although  he  have 
sin  in  him,  and  daily  sinneth,  yet  he  continueth  godly ;  but  con- 
trariwise, the  unbeliever  continueth  wicked.  And  this  is  the  true 
wisdom  and  consolation  of  the  godly,  that  although  they  have  and 
commit  sins,  yet  they  know  that  for  Christ's  sake  they  are  not  im- 
puted unto  them. 

This  I  say  for  the  comfort  of  the  godly.  For  they  only  feel 
indeed  that  they  have  and  do -commit  sins;  that  is  to  say,  they 
feel  that  they  do  not  love  God  so  fervently  as  they  should  do : 
that  they  do  not  believe  him  so  heartily  as  they  would,  but  rather 
they  oftentimes  doubt  whether  God  have  a  care  of  them  or  no } 
they  are  impatient,  and  are  angry  with  God  in  adversity.  Hereof, 
as  I  have  said,  proceed  the  sorrowful  complaints  of  the  faithful  in 
the  Scriptures,  and  especially  in  the  Psalms.  And  Paul  himself 
complaineth  that  he  is  sold  under  sin.  (Rom.  vii.  14.)  And  here 
he  saith,  that  the  flesh  resisteth  and  rebelleth  against  the  Spirit. 
But  because  they  mortify  the  deeds  of  the  flesh  by  the  Spirit  (as 
he  saith  in  another  place,  and  also  in  the  end  of  this  chapter,) 


COMMENTARY   ON   GALATIANS.  515 

*'  They  crucify  the  flesh,  with  the  desires  and  lusts  thereof"  (^al. 
V.  24,)  therefore  these  sins  do  not  hurt  them  nor  condemn  them. 
But  if  they  obey  the  flesh  in  fulfilling  the  lust  thereof,  then  do 
they  lose  faith  and  the  Holy  Ghost.  And  if  they  do  not  abhor 
their  sin  and  return  unto  Christ,  who  hath  given  power  to  his 
church  to  receive  and  raise  up  those  that  have  fallen,  that  so  they 
may  recover  faith  and  the  Holy  Ghost,  they  die  in  their  sins. 
Wherefore  we  speak  not  of  them  which  dream  that  they  have 
faith,  and  yet  continue  still  in  their  sins.  These  men  have  their 
judgment  already :  They  that  live  after  the  flesh  shall  die.  Also  : 
The  works  of  the  flesh  are  manifest,  which  are,  adultery,  fornica- 
tion, uncleanness,  wantonness,  idolatry,  witchcraft,  hatred,  debate, 
emulations,  wrath,  contentions,  seditions,  heresies,  envy,  murder, 
drunkenness,  gluttony,  and  such-Uke,  whereof  I  tell  you  before,  as 
also  I  have  told  you,  that  they  which  do  such  things  shall  not 
inherit  the  kingdom  of  God. 

Hereby  we  may  see  who  be  very  saints  indeed.  They  be  not 
stocks  and  stones,  as  the  monks  and  schoolmen  dream,  so  that 
they  are  never  moved  with  any  thing,  never  feel  any  lust  or 
desires  of  the  flesh  ;  but,  as  Paul  saith,  their  flesh  lusteth  against 
the  Spirit,  and  therefore  they  have  sin,  and  both  can  and  do  sin. 
And  the  thirty-second  Psalm  witnesseth,  that  the  faithful  do 
confess  their  unrighteousness,  and  pray  that  the  wickedness  of 
their  sin  may  be  forgiven,  where  it  saith,  "  I  will  confess  against 
myself  my  wickedness  unto  the  Lord,  and  thou  forgavest  the 
punishment  of  my  sin.  Therefore  shall  every  one  that  is  godly 
make  his  prayer  unto  thee,"  &c.  Moreover,  the  whole  church, 
which  indeed  is  holy,  prayeth  that  her  sins  may  be  forgiven  her, 
and  it  believeth  the  forgiveness  of  sins.  And  in  Psalm  cxliii. 
David  prayeth,  "  O  Lord,  enter  not  into  judgment  with  thy 
servant,  for  in  thy  sight  shall  none  that  liveth  be  justified."  And 
in  Psalm  cxxx.,  "  If  thou,  O  Lord,  shouldest  straitly  mark  iniqui- 
ties. Lord,  who  shall  stand  in  thy  presence?  But  with  thee  is 
mercy,"  &c.  Thus  do  the  chiefest  saints  and  cliildren  of  God  speak 
and  pray  ;  as  David,  Paul,  &c.  All  the  faithful  therefore  do  speak 
and  pray  the  same  thing,  and  with  the  same  spirit.  The  Popish 
sophisters  read  not  the  Scriptures,  or,  if  they  read  them,  they  have 
a  veil  before  their  eyes ;  and  therefore  as  they  cannot  judge  rightly 
of  any  thing,  so  can  they  not  judge  rightly  either  of  sin  or  of  hoh- 
ness. 


>/ 


616  COMMENTARY    ON   CALATIANS. 

Terse  18.    If  ye  be  led  by  the  Spirit,  ye  are  not  under  the  law. 

Paul  cannot  forget  the  doctrine  of  faitli,  but  still  repeateth  it, 
and  beateth  it  into  their  heads  ;  yea,  even  when  he  treateih  of 
good  works.  Here  some  man  may  object,  How  can  it  be  that 
we  should  not  be  under  the  law  ?  And  yet  thou  notwithstanding, 
O  Paul,  teachest  us  that  we  have  flesh  which  lusteth  against  the 
Spirit,  and  fighteth  against  us,  tormenteth  and  bringeth  us  into 
bondage.  And  indeed  we  feel  sin,  and  cannot  be  delivered  from 
the  feeling  thereof,  though  we  should  never  so  fain.  And  what  is 
this  else  but  to  be  under  the  law  ?  But,  saith  he,  let  this  nothing 
trouble  you ;  only  do  your  endeavour  that  ye  may  be  led  by  the 
Spirit,  that  is  to  say,  show  yourselves  willing  to  follow  and  obey 
that  will  which  resisteth  the  flesh,  and  doth  not  accomplish  the  lusts 
thereof,  for  this  is  to  be  led  and  to  be  drawn  by  the  Spirit ;  then  are 
ye  not  under  the  law.  So  Paul  speaketh  of  himself  (Rom  vii.,) 
"  In  my  mind  I  serve  the  law  of  God  :"  that  is  to  say,  in  spirit  I  am 
not  subject  to  any  sin  ;  but  yet  in  my  flesh  I  serve  the  law^  of  sin. 
The  faithful  then  are  not  under  the  law,  that  is  to  say,  in  spirit ;  for 
the  law  cannot  accuse  them,  nor  pronounce  sentence  of  death 
against  them,  although  they  feel  sin,  and  confess  themselves  to  be 
sinners  ;  for  the  power  and  strength  of  the  law  is  taken  from  it  by 
Christ,  "  who  was  made  under  the  law,  that  he  might  redeem  them 
which  were  under  the  law."  (Gal.  iv.  4.)  Therefore  the  law  can- 
not accuse  that  for  sin  in  the  faithful  which  is  sin  indeed  and  com- 
mitted against  the  law. 

So  great  then  is  the  power  and  dominion  of  the  Spirit,  that  the 
law  cannot  accuse  the  godly,  though  they  commit  that  which  is 
sin  indeed.  For  Christ  is  our  righteousness,  w4iom  w^e  apprehend 
by  faith :  he  is  without  all  sin,  and  therefore  the  law  cannot 
accuse  him.  As  long  as  w^e  cleave  fast  unto  him,  w' e  are  led  by 
the  Spirit  and  are  free  from  the  law.  And  so  the  Apostle,  even 
when  he  teacheth  good  works,  forgetteth  not  his  doctrine  concerning 
justification ;  but  always  showeth  that  it  is  impossible  for  us  to  be 
justified  by  works.  For  the  remnants  of  sin  cleave  fast  in  our  flesh  ; 
and  therefore  so  long  as  our  flesh  liveth,  it  ceaseth  not  to  lust  con- 
trary to  the  Spirit.  Notwithstanding,  there  cometh  no  danger  unto 
us  thereby,  because  we  be  free  from  the  law,  so  that  w^e  walk  in  the 
Spirit. 

And  with  these  words,  "  If  ye  be  led  by  the  Spirit,  ye  be  not 
under  the  law,"  thou  mayest  greatly  comfort  thyself  and  others 
that  be  grievously  tempted.     For  it  oftentimes  cometh  to  pass, 


COMMENTARY    ON    GALATIANS.  517 

that  a  man  is  so  vehemently  assailed  with  wrath,  hatred,  impatiency, 
carnal  desire,  terror,  and  anguish  of  spirit,  or  some  other  lust  of  the 
flesh,  that  he  cannot  shake  them  off,  though  he  would  never  so  fain. 
What  should  he  do  in  this  case  ?  Should  he  despair  ?  No,  God 
forbid  :  but  let  him  say  thus  with  himself;  Thy  flesh  fighteth  and 
rageth  against  the  Spirit.  Let  it  rage  as  long  as  it  listeth  ;  only  see 
thou  that  in  any  case  thou  consent  not  to  it,  to  fulfil  the  lusts 
thereof ;  but  walk  wisely,  and  follow  the  leading  of  the  Spirit.  In 
so  doing  thou  art  free  from  the  law.  It  accuseth  and  terrifieth  thee, 
I  grant,  but  altogether  in  vain.  In  this  conflict  therefore  of  the 
flesh  against  the  Spirit,  there  is  nothing  better,  than  to  have  the 
word  of  God  before  thine  eyes,  and  therein  to  seek  the  comfort  of  the 
Spirit. 

And  let  not  him  that  suffereth  tliis  temptation  be  dismayed,  in 
that  the  devil  can  so  aggravate  sin,  that  during  the  conflict  he 
thinketh  himself  to  be  utterly  overthrown,  and  feeUng  nothing  else 
but  the  wrath  of  God  and  desperation.  Here  in  any  wise  let  him 
not  follow  his  own  feeling  and  the  judgment  of  reason,  but  let  him 
take  sure  hold  of  this  saying  of  Paul,  "  If  ye  be  led  by  the  Spirit," 
that  is  to  wit,  if  ye  raise  up  and  comfort  yourselves  through  faith 
in  Christ,  ye  be  not  under  the  law.  So  shall  he  have  a  strong 
buckler  wherewith  he  may  beat  back  all  the  fiery  darts  which  the 
wicked  fiend  assaileth  him  withal.  How  much  soever  then  the 
flesh  doth  boil  and  rage,  yet  cannot  her  motions  and  rages  hurt 
and  condemn  him,  forasjnuch  as  he,  following  the  guiding  of  the 
Spirit,  doth  not  consent  unto  the  flesh,  nor  fulfil  the  lusts  thereof. 
Therefore,  when  the  motions  of  the  flesh  do  rage,  the  only  remedy 
is  to  take  to  us  the  sword  of  the  Spirit,  that  is  to  say,  the  word  of 
salvation  (which  is,  that  God  would  not  the  death  of  a  sinner,  but 
that  he  convert  and  live,)  and  to  fight  against  them  ;  which  if  we 
do,  let  us  not  doubt  but  we  shall  obtain  the  victory,  although,  so 
long  as  the  battle  endureth,  we  feel  the  plain  contrary.  But  set  the 
word  out  of  sight,  and  there  is  no  counsel  nor  help  remaining.  Of 
tliis  that  I  say,  I  myself  have  good  experience.  I  have  suffered 
many  great  passions,  and  the  same  also  very  vehement  and  great. 
But  so  soon  as  I  have  laid  hold  of  any  place  of  Scripture,  and 
stayed  myself  upon  it  as  upon  my  chief  anchor-hold,  straightways 
my  temptations  did  vanish  away,  which  without  the  word  it  had 
been  impossible  for  me  to  endure  any  little  space,  and  much  less  to 
overcome  them. 

The  sura  or  effect  therefore  of  all  that  which  Paul  hath  taught 
in  this  disputation  or  discourse  concerning  the  conflict  or  battle 


S19^  COMMENTARY    ON    GALATIANS. 

between  the  flesh  and  the  Spirit  is  this :  that  the  saints  and  the 
I  elect  of  God  cannot  perform  that  which  the  Spirit  desireth.  For  the 
Spirit  would  gladly  be  altogether  pure,  but  the  flesh  being  joined 
iunto  the  Spirit,  will  not  suffer  that.  Notwithstanding,  they  be  saved 
'by  the  remission  of  sins,  which  is  in  Christ  Jesus.  Moreover,  because 
they  walk  in  the  Spirit,  and  are  led  by  the  Spirit,  they  be  not  under 
the  law,  that  is  to  say,  the  law  carmot  accuse  or  terrify  tliem  ;  yea, 
although  it  go  about  never  so  much  so  to  do,  yet  shall  it  never  be 
able  to  drive  them  to  desperation. 

Verse  19.  Moreover,  the  works  of  the  flesh  be  manifest,  which 

are,  <^c. 

This  place  is  not  unlike  to  this  sentence  of  Christ ;  "  By  their  fruits 
ye  shall  know  them.  Do  men  gather  grapes  of  thorns,  or  figs  of 
brambles  ?  So  every  good  tree  bringeth  forth  good  fruit,  and  an 
evil  tree  bringeth  forth  evil  fruit,"  (fee.  (Matt.  vii.  16.)  Paul  teacheth 
the  very  same  thing  which  Christ  taught,  that  is  to  say,  that  works 
and  fruits  do  sufficiently  testify  whether  the  trees  be  good  or  evil ; 
whether  men  follow  the  guiding  of  the  flesh  or  of  the  Spirit.  As  if 
he  should  say,  Lest  some  of  you  might  say  for  himself,  that  he  un- 
derstandeth  me  not,  novs  when  I  treat  of  the  battle  between  the  flesh 
and  the  Spirit,  I  will  set  before  your  eyes  first  the  works  of  the  flesh, 
wheieof  many  are  known,  even  to  the  ungodly  ;  and  then  also  the 
works  of  the  Spirit. 

And  this  doth  Paul,  because  there  were  many  hypocrites 
amongst  the  Galatians,  as  there  are  also  at  this  day  amongst  us, 
which  outwardly  pretended  to  be  godly  men,  and  boasted  much 
of  the  Spirit,  and  as  touching  the  words  they  understood  the  true 
doctrine  of  the  Gospel ;  but  they  walked  not  according  to  the 
Spirit,  but  according  to  the  flesh,  and  performed  the  works 
thereof.  Whereby  Paul  manifestly  convinceth  them  to  be  no 
such  holy  men  indeed  as  they  boasted  themselves  to  be.  And 
lest  they  should  despise  this  his  admonition,  he  pronounceth 
against  them  this  dreadful  sentence,  that  they  should  not  be 
inheritors  of  the  kingdom  of  heaven,  to  the  end  that,  being  thus 
admonished,  they  might  amend.  Every  age,  even  in  the  faithful, 
hath  his  peculiar  temptations :  as  fleshly  lusts  assail  a  man  most 
of  all  in  his  youth,  in  his  middle  age  ambition  and  vain-glory,  and 
in  his  old  age  covetousness.  There  was  neveV  yet  any  of  the 
faithful  whom  the  flesh  hath  not  often  in  his  lifetime  provoked  to 
impatiency,  anger,  vain-glory,  (fee.  Paul  therefore,  speaking  here 
of  the  faithful,  saith  that  the  flesh  lusteth  in  them  against  the 


COMMENTARY   ON   GALATIANS.  519 

Spirit,  &/C.,  therefore  they  shall  never  be  without  the  desires  and  bat- 
tles of  the  flesh  ;  notwithstanding,  they  do  not  hurt  them.  But  this 
of  matter  we  must  thus  judge,  that  it  is  one  thing  to  be  provoked  of 
the  flesh,  and  yet  not  wiUingly  to  yield  to  the  lusts  and  desires  there- 
of, but  to  walk  after  the  leading  of  the  Spirit,  and  to  resist  the  flesh  j 
and  another  thing  to  assent  unto  the  flesh,  and  without  all  fear  or 
remorse  to  perform  and  fulfil  the  works  thereof,  and  to  continue 
therein,  and  yet  notwithstanding  to  counterfeit  holiness  and  to  brag 
of  the  Spirit.  The  first  he  comforteth,  when  he  saith,  that  they  be 
led  by  the  Spirit,  and  be  not  under  the  law.  The  other  he  threat- 
eneth  with  everlasting  destruction. 

Notwithstanding,  sometimes  it  happeneth  that  the  saints  also 
do  fall  and  perform  the  lusts  of  the  flesh ;  as  David  fell  horribly 
into  adultery.  Also  he  was  the  cause  of  the  slaughter  of  many 
men,  when  he  caused  Urias  to  be  slain  in  the  forefront  of  the 
battle ;  and  thereby  also  he  gave  occasion  to  the  enemies  to 
glory  and  triumph  over  the  people  of  God,  to  worship  their  idols, 
and  to  blaspheme  the  God  of  Israel.  Peter  also  fell  most  griev- 
ously and  horribly  when  he  denied  Christ.  But  although  these 
sins  were  great  and  heinous,  yet  were  they  not  committed  upon 
any  contempt  of  God,  or  of  a  wilful  and  obstinate  mind,  but 
through  infirmity  and  weakness.  Again,  when  they  were  ad- 
monished, they  did  not  obstinately  continue  in  their  sins,  but  re- 
pented. Such  be  w^illeth  afterwards  in  the  sixth  chapter  to  be  re- 
ceived, instructed,  and  restored,  saying,  "  If  a  man  be  fallen  by  oc- 
casion into  any  sin,  ye  which  are  spiritual  restore  such  a  one  with 
the  spirit  of  meekness,  considering  thyself  lest  thou  also  be  tempted." 
To  those  therefore  which  sin  and  fall  through  infirmity,  pardon  is 
not  denied,  so  that  they  rise  again  and  continue  not  in  their  sin  ;  for 
of  all  things,  continuance  in  sin  is  the  worst  But  if  they  repent 
not,  but  still  obstinately  continue  in  their  wickedness  and  perform, 
the  desires  of  the  flesh,  it  is  a  certain  token  that  there  is  deceit  in 
their  spirit. 

No  man  therefore  shall  be  without  lusts  and  desires  so  long  as  1 
he  liveth  in  the  flesh,  and  therefore  no  man  shall  be  free  from  / 
temptations.  Notwithstanding,  some  are  tempted  one  way  and 
some  another,  according  to  the  difference  of  persons.  One  man 
is  assailed  with  more  vehement  and  grievous  motions,  as  with 
bitterness  and  anguish  of  spirit,  blasphemy,  distrust,  and  despera- 
tion ;  another  with  inore  gross  temptations,  as  with  fleshly  lusts, 
wrath,  envy,  covetousness,  and  such-like.  But  in  this  case  Paul 
rcquireth   us  that  we  walk  in   the  Spirit,  and  resist  the  flesh. 


520  COMMENTARY   ON   GALATIANS". 

But  whoso  obeyeth  the  flesh,  and  continueth  without  the  fear  of 
God  or  remorse  of  conscience  in  accomplishing  the  desires  and  lusts 
thereof,  let  him  know  that  he  pertaineth  not  imto  Chiist ;  and 
although  he  brag  of  the  name  of  a  Christian  never  so  much,  yet 
doth  he  but  deceive  himself.  For  they  which  are  of  Christ,  do  cru- 
cify their  flesh  with  the  affections  and  lusts  thereof^ 

Who  be  rightly  called  Saints,  and  be  so  indeed. 

This  place,  as  I  have  also  forewarned  you  by  the  way.  containeth 
in  it  a  singular  consolation ;  for  it  teacheth  us  that  the  saints  and 
most  holy  men  in  this  world  live  not  without  concupiscence  and 
temptations  of  the  flesh,  nor  yet  without  sins.  It  warneth  us  there- 
fore to  take  heed  that  we  do  not  as  some  did,  of  whom  Gerson  wri- 
teth,  which  laboured  to  attain  to  such  perfection,  that  they  might  be 
without  all  feeling  of  temptations  or  sins  ;  that  is  to  say,  very  stocks 
and  stones. 

The  like  imagination  the  monks  and  schoolmen  had  of  their 
saints,  as  though  they  had  been  very  senseless  bloeksj  and  without 
all  affections.  The  Virgin  Mary  felt  great  grief  and  sorrow  of 
spirit  when  she  missed  her  son.  (Luke  ii.)  David  in  the  Psalms 
complaineth  that  he  is  almost  swallowed  up  with  the  excessive 
sorrow  for  the  greatness  of  his  temptations  and  sins.  Paul  also 
complaineth  that  he  had  battles  witliout,  and  terrors  within 
(2  Cor.  vii.  5  ;)  and  that  in  his  flesh  he  serveth  the  law  of  sin.  He 
saith,  that  he  is  careful  for  all  the  churches  (2  Cor.  xi.  28  :)  and 
that  God  showed  great  mercy  towards  him,  in  that  he  delivered 
Epaphroditus,  being  at  the  point  of  death,  to  life  again,  lest  he  should 
have  had  sorrow  upon  sorrow.  Therefore  the  saints  of  the  Papists 
are  like  to  the  Stoics,  who  imagined  such  wise  men,  as  in  the  world 
were  never  yet  to  be  found.  And  by  this  foolish  and  devilish  per- 
suasion, which  proceeded  from  the  ignorance  of  this  doctrine  of  Paul, 
the  schoolmen  brought  both  themselves  and  others  without  number 
mto  horrible  desperation. 

When  I  was  a  monk,  I  did  oftentimes  most  heartily  wish  that 
I  might  be  once  so  happy,  as  to  see  the  conversation  arxl  life  of 
some  saint  or  holy  man.  But  in  the  meantime  I  imagined  such 
a  saint  as  lived  in  the  wilderness,  abstaining  from  meat  and  drink, 
and  living  only  with  roots  of  herbs  and  cold  water ;  and  this 
opinion  of  those  monstrous  saints  I  had  learned  not  only  out  of 
the  books  of  the  sophisters  and  the  schoolmer^  but  also  out  of  the 
books  of  the  fathers.  For  thus  writeth  Hierome  in  a  certain 
place :  "  As  touching  meats  and  drinks  I  say  nothing,  forasmuch 


COMMENTARY   ON   GALATIANS.  521 

as  it  is  excess,  that  even  such  as  are  weak  and  feeble  should  use 
cold  water,  or  eat  any  sodden  thing,"  &c.  But  now  in  the  light  of 
the  Gospel,  we  plainly  see  who  they  are  whom  Christ  and  his  Apos- 
tles call  saints,  not  they  which  live  a  sole  and  a  single  life,  or  straitly 
observe  days,  meats,  apparel,  and  such  other  things,  or  in  outward 
appearance  do  other  great  and  monstrous  works  (as  we  read  of 
many  in  the  lives  of  the  fathers  :)  but  they  which,  being  called  by 
the  sound  of  the  Gospel  and  baptized,  do  believe  that  they  be  justi- 
fied and  cleansed  by  the  death  of  Christ.  So  Paul  everywhere,  wri- 
ting to  the  Christians,  calleth  them  holy,  the  children  and  heirs  of 
God,  &c.  Whosoever  then  do  believe  in  Christ,  whether  they  be 
men  or  women,  bond  or  free,  are  all  saints  ;  not  by  their  own  works, 
but  by  the  works  of  God,  which  they  receive  by  faith ;  as  his  word, 
his  sacraments,  the  passion  of  Christ,  his  death,  resurrection,  victory,  \ 
and  the  sending  of  the  Holy  Ghost.  To  conclude,  they  are  saints  ' 
through  such  a  hoUness  as  they  freely  receive,  not  through  such  a 
holiness  as  they  themselves  have  gotten  by  their  own  industry,  good 
works,  and  merits. 

So  the  ministers  of  the  word,  the  magistrates  of  commonweals, 
parents,  children,  masters,  servants,  &c.,  are  true  saints,  if  first 
and  before  all  things  they  assure  themselves  that  Christ  is  theirj 
wisdom,  righteousness,  sanctification,  and  redemption ;  secondly, 
if  every  one  would  do  his  duty  in  his  vocation  according  to  the 
rule  of  God's  word,  and  obey  not  the  flesh,  but  repress  the  lust 
and  desire  thereof  by  the  Spirit.  Now,  whereas  all  be  not  of 
like  strength  to  resist  temptations,  but  many  infirmities  and 
offences  are  seen  in  the  most  part  of  men ;  this  nothing  hindereth 
their  holiness,  so  that  their  sins  proceed  not  of  an  obstinate  wil- 
fulness, but  only  of  frailty  and  infirmity.  For,  as  I  have  said 
before,  the  godly  do  feel  the  desires  and  lusts  of  the  flesh,  but 
they  resist  them,  to  the  end  that  they  accomplish  them  not. 
Also  if  they  at  any  time  unadvisedly  fall  into  sin,  yet  notwith- 
standing they  obtain  forgiveness  thereof,  if  by  faith  in  Christ  they 
be  raised  up  again  ;  who  would  not  that  we  should  drive  away, 
but  seek  out  and  bring  home  the  straying  and  lost  sheep,  (fee. 
Therefore  God  forbid  that  I  should  straightway  judge  those  which 
are  weak  in  faith  and  manners,  to  be  profane  or  unholy,  if  I  see  that 
they  love  and  reverence  the  word  of  God,  to  come  to  the  supper  of 
the  Lord,  <fec.  For  these  God  hath  received,  and  counteth  them 
righteous  through  the  remission  of  sins ;  to  him  they  stand  or 
fall,  (fcc. 

66 


523)  COMMENTARY   ON   GALATIANS. 

Wherefore  with  great  rejoicing  I  give  thanks  to  God,  for  that 
he  hath  abundantly  and  above  measure  granted  that  unto  me 
which  I  so  earnestly  desired  of  him  when  I  was  a  monk  ;  for  he 
hath  given  unto  me  the  grace  to  see  not  one  but  many  saints, 
yea,  an  infinite  number  of  true  saints ;  not  such  as  the  sophisters 
have  devised,  but  such  as  Christ  himself  and  his  Apostles  do 
describe.  Of  the  which  number  I  assure  myself  to  be  one.  For 
I  am  baptized,  and  I  do  believe  that  Christ  is  my  Lord,  by  his 
death  hath  redeemed  and  delivered  me  from  all  my  sins,  and  hath 
given  to  me  eternal  righteousness  and  holiness.  And  let  him  be 
holden  accursed,  whosoever  shall  not  give  this  honour  unto  Christ, 
to  believe  that  by  his  death,  his  word,  <fcc.,  he  is  justified  and  sanc- 
tified. 

Wherefore,  rejecting  this  foolish  and  wicked  opinion  concerning 
the  name  of  saints  (which  in  the  time  of  Popery  and  ignorance  we 
thought  to  pertain  only  to  the  saints  which  are  in  heaven,  and  in 
earth  to  the  hermits  and  monks  which  did  certain  great  and  strange 
works,)  let  us  now  learn,  by  the  holy  Scriptures,  that  all  they  which 
faithfully  believe  in  Christ  are  saints.  The  world  hath  in  greal  ad- 
miration the  holiness  of  Benedict,  Gregory,  Bernard,  Francis,  and 
such-like,  because  it  heareth  that  they  have  done,  in  outward  appear- 
ance and  in  the  judgment  of  the  world,  certain  great  and  excellent 
works.  Doubtless  Hilary,  Cyril,  Athanasius,  Ambrose,  Augustine, 
and  others,  were  saints  also,  which  lived  not  so  strait  and  severe  a 
hfe  as  they  did,  but  were  conversant  amongst  men,  and  did  eat  com- 
mon meats,  drank  wine,  and  used  cleanly  and  comely  apparel,  so 
that,  in  a  manner,  there  was  no  difference  between  them  and  other 
honest  men,  as  touching  the  common  custom,  and  the  use  of  things 
necessary  for  this  life  ;  and  yet  were  they  to  be  preferred  far  above 
the  other.  These  men  taught  the  doctrine  and  faith  of  Christ  sin- 
cerely and  purely,  without  any  superstition ;  they  resisted  heretics, 
they  purged  the  Church  from  innumerable  errors  ;  their  company 
and  familiarity  was  comfortable  to  many,  and  specially  to  those 
which  were  afflicted  and  heavy  hearted,  whom  they  raised  up  and 
comforted  by  the  Word  of  God.  For  they  did  not  withdraw  them- 
selves from  the  company  of  men,  but  they  executed  their  offices  even 
where  most  resort  of  people  was.  Contrariwise,  the  other  not  only 
taught  many  things  contrary  to  the  faith,  but  also  were  themselves 
the  authors  and  first  inventors  of  many  superstitions,  errors,  abomi- 
nable ceremonies,  and  wicked  worshippings.  Therefore,  except 
at  the  hour  of  death  they  laid  hold  of  Christ,  and  reposed  their 


COMMENTARY   ON    GALATIANS.  523 

whole  trust  in  his  death  and  victory,  their  strait  and  painful  life 
availed  them  nothing  at  all. 

These  things  sufficiently  declare  who  be  the  true  saints  indeed, 
and  which  is  to  be  called  a  holy  life  :  not  the  life  of  those  which 
lurk  in  caves  and  dens,  which  make  their  bodies  lean  with  fasting, 
which  wear  hair,  and  do  other  like  things  with  this  persua- 
sion and  trust,  that  they  shall  have  singular  reward  in  heaven 
above  all  other  Christians  ;  but  of  those  which  be  baptized  and 
believe  in  Christ,  which  put  off  the  old  man  with  his  works,  but 
not  at  once :  for  concupiscence  and  lust  remaineth  in  them  so 
long  as  they  hve  ;  the  feeling  whereof  doth  hurt  them  nothing 
at  all,  if  they  suffer  it  not  to  reign  in  them,  but  subdue  it  to  the 
Spirit. 

This  doctrine  bringeth  great  consolation  to  godly  minds,  that 
when  they  feel  these  darts  of  the  flesh,  wherewith  Satan  assaileth 
the  Spirit,  they  should  not  despair  :  and  it  happeneth  to  many 
in  the  Papacy,  which  thought  that  they  ought  to  feel  no  con- 
cupiscence of  the  flesh ;  whereas,  notwithstanding,  Hierome, 
Gregory,  Benedict,  Bernard,  and  others,  whom  the  monks  set 
before  them  as  a  perfect  example  of  chastity  and  of  all  Christian 
virtues,  could  never  come  so  far  as  to  feel  no  concupiscence  or 
lust  of  the  flesh.  Yea,  they  felt  it,  and  that  very  strongly.  Which 
thing  they  acknowledge  and  plainly  confess  in  divers  places  of  their 
books. 

Therefore  we  rightly  confess  in  the  articles  of  our  belief,  that 
we  believe  there  is  a  holy  church.  For  it  is  invisible,  dwelling  in 
spirit  in  a  place  that  none  can  attain  unto,  and  therefore  her  holi- 
ness cannot  be  seen  :  for  God  doth  so  hide  her  and  cover  her  with 
infirmities,  with  sins,  with  errors,  with  divers  forms  of  the  cross 
and  offences,  that  according  to  the  judgment  of  reason  it  is  no 
where  to  be  seen.  They  that  are  ignorant  of  this,  when  they  see 
the  infirmities  and  sins  of  those  which  are  baptized,  which  have 
the  word  and  believe  it,  are  by  and  by  offended,  and  judge  them 
not  to  pertain  to  the  Church.  And  in  the  mean  while  they  dream 
that  the  hermits  and  monks,  and  such  other  shavelings,  are  the 
Church  ;  which  honour  God  with  their  lips,  and  worship  him  in 
vain,  because  they  follow  not  the  Word  of  God,  but  the  doctrines 
and  commandments  of  men,  and  teach  others  to  do  the  same. 
And  because  they  do  certain  superstitious  and  monstrous  work, 
which  carnal  reason  magnifieth  and  highly  esteemeth ;  therefore 
they  judge  them  only  to  be  saints  and  to  be  the  church ;  and  in 


524  COMMENTARY   ON    GALATIAN3. 

SO  doing  they  change  and  turn  this  article  of  faith  clean  bontrary : 
"  I  believe  that  there  is  a  holy  church,"  (fee,  and  in  the  stead  of  this 
word  (I  believe,)  they  put  in  (I  see.)  These  kinds  of  righteousness 
and  holiness  of  man's  own  devising,  are  nothing  else  but  spiritual 
sorceries,  wherewith  the  eyes  and  minds  of  men  are  blinded  and  led 
from  the  knowledge  of  true  holiness. 

But  thus  teach  we,  that  the  Church  hath  no  spot  or  wrinkle, 
but  is  holy,  and  yet  through  faith  only  in  Christ  Jesus ;  again, 
that  she  is  holy  in  life  and  conversation  by  abstaining  from  the 
lusts  of  the  flesh  and  exercise  of  spiritual  works ;  but  yet  not  in 
such  sort  that  she  is  delivered  from  all  evil  desires,  or  purged 
from  all  wicked  opinions  and  errors.  For  the  Church  always 
confesseth  her  sins,  and  prayeth  that  her  faults  may  be  pardoned  ; 
also  she  believeth  the  forgiveness  of  sins.  The  saints  therefore 
do  sin,  fall,  and  also  err ;  but  yet  through  ignorance.  For  they 
would  not  willingly  deny  Christ,  forsake  the  Gospel,  &c.,  there- 
fore they  have  remission  of  sins.  And  if  through  ignorance 
they  err  also  in  doctrine,  yet  is  this  pardoned :  for  in  the  end 
they  acknowledge  their  error,  and  rest  only  upon  the  truth  and 
the  grace  of  God  offered  in  Christ,  as  Hierome,  Gregory,  Ber- 
nard, and  others  did.  Let  Christians  then  endeavour  to  avoid 
the  works  of  the  flesh  ;  but  the  desires  or  lusts  of  the  flesh  they 
cannot  avoid. 

It  is  very  profitable  therefore  for  them  to  feel  the  unclean  lusts 
of  the  flesh,  lest  they  should  be  puffed  up  with  some  vain  and 
wicked  opinion  of  the  righteousness  of  their  own  works,  as  though 
they  were  accepted  before  God  for  the  same.  The  monks  being 
puffed  up  witli  this  opinion  of  their  own  righteousness,  thought 
themselves  to  be  so  holy,  that  they  sold  their  righteousness  and 
holiness  to  others,  although  they  were  convinced  by  the  testi- 
mony of  their  own  hearts  that  they  were  unclean.  So  pernicious 
and  pestilent  a  poison  it  is  for  a  man  to  trust  in  his  own  righteous- 
ness, and  to  think  himself  to  be  clean.  But  the  godly,  because 
they  feel  the  uncleanness  of  their  own  hearts,  therefore  they 
cannot  trust  to  their  own  righteousness.  This  feeling  so  maketh 
them  to  stoop,  and  so  humbleth  them,  that  they  cannot  trust  to 
their  own  good  works,  but  are  constrained  to  fly  unto  Christ 
their  mercy-seat  and  only  succour,  who  hath  not  a  corrupt  and 
sinful,  but  a  most  pure  and  holy  flesh,  which  he  hath  given  for 
the  life  of  the  world.  (John  vi.  51.)  In  him  they  find  a  sound 
and  perfect  righteousness.     Thus  they  continue  in  humiUty ;  not 


COMMENTARY    ON   GALATIANS.  525 

counterfeit  and  monkish,  but  true  and  unfeigned,  because  of  the  un- 
cleanness  which  yet  remaineth  in  their  flesh  :  for  the  which  if  God 
would  straitly  judge  them,  they  would  be  found  guilty  of  eternal 
death.  But  because  they  lift  not  up  themselves  proudly  against  God, 
but  with  a  broken  and  a  contrite  heart  humbly  acknowledging  their 
sins,  and  resting  wholly  upon  the  benefit  of  the  Mediator  Christ, 
they  come  forth  into  the  presence  of  God,  and  pray  that  for  his  sake 
their  sins  may  be  forgiven  them,  God  spreadeth  over  them  an  infi- 
nite heaven  of  grace,  and  doth  not  impute  unto  them  their  sins  for 
Christ's  sake. 

This  I  say,  to  the  end  that  we  may  take  heed  of  the  pernicious 
errors  of  the  Papists  touching  the  holiness  of  life,  wherein  our 
minds  are  so  wrapped,  that  witliout  great  difficulty  we  could  not 
wind  ourselves  out  of  them.  Wherefore,  do  you  endeavour  with 
diligence,  that  ye  may  discern  and  rightly  judge  between  tme 
righteousness  and  holiness,  and  that  which  is  hypocritical :  then 
shall  ye  behold  the  kingdom  of  Christ  with  other  eyes  than  carnal 
reason  doth,  that  is,  with  spiritual  eyes,  and  certainly  judge  those 
to  be  true  saints  indeed  which  are  baptized  and  believe  in  Christ, 
and  afterward  in  the  same  faith  whereby  they  are  justified,  and 
their  sins  both  past  and  present  are  forgiven,  do  abstain  from  the 
desires  of  the  flesh.  But  from  these  desires  they  are  not  thoroughly 
cleansed  ;  for  the  flesh  lusteth  against  the  Spirit.  Notwithstanding, 
these  unclean  rebellious  lusts  do  still  remain  in  them  to  this  end, 
that  they  may  be  humbled,  and,  being  so  humbled,  they  may  feel 
the  sweetness  of  the  grace  and  benefit  of  Christ.  So  these 
remnants  of  unclean  lusts  and  sins  do  nothing  at  all  hinder,  but 
greatly  further  the  godly ;  for  the  more  they  feel  their  infirmities 
and  sins,  so  much  the  more  they  fly  unto  Christ  the  throne  of  grace, 
and  more  heartily  crave  his  aid  and  succour  ;  to  wit,  that  he  will 
cover  them  with  righteousness,  that  he  will  increase  their  faith,  that 
he  wiU  endue  them  with  his  Holy  Spirit,  by  whose  gracious  leading 
and  guiding  they  may  overcome  the  lusts  of  the  flesh,  that  they 
may  rule  and  reign  not  over  them,  but  may  be  subject  unto  them. 
Thus  true  Christians  do  continually  wrestle  with  sin,  and  yet  not- 
withstanding in  wrestling  they  are  not  overcome,  but  obtain  the  vic- 
tory. 

This  have  I  said,  that  ye  may  understand,  not  by  men's  dreams, 
but  by  the  word  of  God,  who  be  true  saints  indeed.  We  see  then 
how  greatly  Christian  doctrine  helpeth  to  the  raising  up  and  com- 
forting of  weak  consciences  ;  which  treateth  not  of  cowls,  shavings, 
shearings,  firaternities,  and  such-hke  toys,  but  of  high  and  weighty 


526  COMMENTARY    ON    GALATIANS. 

matters,  as  how  we  may  overcome  the  flesh,  sin,  death,  and  the 
devil.  This  doctrine,  as  it  is  unknown  to  justiciaries,  and  such  as 
trust  in  their  own  works,  so  is  it  impossible  for  them  to  instruct  or 
bring  into  the  right  way  one  poor  conscience  wandering  and  going 
astray  ;  or  to  pacify  and  comfort  the  same  when  it  is  in  heaviness, 
terror,  or  desperation. 

Verse  19.   The  works  of  the  flesh  are  manifest^  which  are  adultery^ 
fornication,  uncleanness,  wantonness,  idolatry,  witchcraft,  S^'c. 

Paul  doth  not  recite  all  the  works  of  the  flesh,  but  useth  a  certain 
number  for  a  number  uncertain.  First,  he  reckoneth  up  the 
kinds  of  lusts,  as  adultery,  fornication,  uncleanness,  wantonness,  <fcc. 
Now  not  only  carnal  lust  is  a  work  of  the  flesh,  as  the  Papists 
dreamed,  who  called  marriage  also  a  work  of  the  flesh,  so  chaste  and 
holy  are  these  men,  whereof  God  himself  is  the  author,  which  also 
they  themselves  reckoned  among  their  sacraments  ;  but  he  num- 
bereth  also  amongst  the  works  of  the  flesh,  as  I  have  said  before, 
idolatry,  witchcraft,  hatred,  and  such  other,  which  hereafter  follow. 
Wherefore  this  place  alone  doth  sufficiently  show  what  Paul  mean- 
eth  by  the  flesh.  These  words  are  so  weU  known,  that  they  need 
no  interpretation. 

Idolatry, 

All  the  highest  religions,  the  holiness  and  most  fervent  devotions 
of  those  which  do  reject  Christ  the  Mediator,  and  worship  God 
without  his  word  and  commandment,  are  nothing  else  but  plain 
idolatry.  As  in  Popery  it  was  counted  a  most  holy  and  spiritual 
act,  when  the  monks  being  shut  up  in  their  cells  did  muse  and 
meditate  of  God  or  of  his  works,  and  when  they  being  inflamed 
with  most  earnest  devotions,  kneeled  down,  prayed,  and  were  so 
ravished  with  the  contemplations  of  heavenly  things,  that  they 
wept  for  joy.  There  was  no  thinking  of  women  or  of  any  other 
creature,  but  only  of  God  the  Creator,  and  of  his  wonderful 
works ;  and  yet  this  most  spiritual  work,  as  reason  esteemeth  itj 
is,  according  to  Paul,  a  work  of  the  flesh  and  plain  idolatry. 
Wherefore  all  such  religion,  whereby  God  is  worshipped  without 
his  word  and  commandment,  is  idolatry.  And  the  more  holy 
and  spiritual  it  seemeth  to  be  in  outward  show,  so  much  the  more 
dangerous  and  pernicious  it  is.  For  it  turneth  men  away  from  faith 
in  Christ,  and  causeth  them  to  trust  to  their  own  strength,  works, 
and  righteousness.  And  such  is  the  religion  of  the  Anabaptists  at 
this  day ;   albeit  they  daily  more  and  more  bewray  themselves  to 


COMMENTARY    ON   GALATIANS.  627 

be  possessed  with  the  devil,  and  to  be  seditious"  and  bloody 
men. 

Therefore  the  fasting,  the  wearing  of  hair,  holy  works,  strait 
rule,  and  whole  life  of  the  Carthusians  and  Charterhouse  monks, 
whose  order  notwithstanding  is  of  all  other  the  straitest  and 
sharpest,  be  very  works  of  the  flesh,  yea,  plain  idolatry.  For 
they  imagine  themselves  to  be  saints,  and  to  be  saved,  not  by 
Christ  (whom  they  fear  as  a  severe  and  cruel  judge,)  but  by 
observing  of  their  rules  and  orders.  Indeed  they  think  of  God, 
of  Christ,  and  of  heavenly  things,  but  after  their  own  reason, 
and  not  after  the  word  of  God  ;  to  wit,  that  their  apparel,  their 
manner  of  living,  and  their  whole  conversation,  is  holy  and 
pleaseth  Christ ;  whom  not  only  they  hope  to  pacify  by  this 
straitness  of  life,  but  also  to  be  rewarded  of  him  for  their  good 
deeds  and  righteousness.  Therefore  their  most  spiritual  thoughts, 
as  they  dream  of  them,  are  not  only  most  fleshly,  but  also  most 
wicked  :  for  they  would  wipe  away  their  sins,  and  obtain  grace 
and  everlasting  Hfe  by  the  trust  and  affiance  they  have  in  their 
own  righteousness,  rejecting  and  despising  the  word,  faith,  and 
Christ.  All  the  worshippings  and  services  of  God  therefore,  and 
all  religions  without  Christ,  are  idolatry  and  idol-service.  In 
Christ  alone  the  Father  is  well  pleased ;  whoso  heareth  him  and 
doth  that  which  he  hath  commanded,  the  same  is  beloved  because 
of  the  Beloved.  He  commandeth  us  to  believe  his  word,  and  to  be 
baptized,  &c.,  and  not  to  devise  any  new  worshipping  or  service  of 
God. 

I  have  said  before  that  the  works  of  the  flesh  be  manifest ;  as 
adultery,  fornication,  and  such-hke,  be  manifestly  known  to  all 
men.  But  idolatry  hath  such  a  goodly  show,  and  is  so  spiritual, 
that  it  is  known  but  to  very  few,  that  is,  to  the  faithful,  to  be  a 
work  of  the  flesh.  For  the  monk  when  he  Hveth  chastely,  fasteth, 
prayeth,  or  saith  mass,  is  so  far"  from  thinking  himself  to  be  an 
idolater,  or  that  he  fulfilleth  any  work  of  the  flesh,  that  he  is 
assuredly  persuaded  that  he  is  led  and  governed  by  the  Spirit,  that 
he  walketh  according  to  the  Spirit,  that  he  thinketh,  speaketb, 
and  doth  nothing  else  but  mere  spiritual  things,  and  that  he  doth 
such  service  unto  God  as  is  most  acceptable  unto  him.  No  man 
can  at  this  day  persuade  the  Papists  that  their  mass  is  a  great 
blasphemy  against  God,  and  idolatry,  yea,  and  that  so  horrible,  as 
never  was  any  in  the  church  since  the  Apostles'  time.  For  they 
are  blind  and  obstinate,  and  therefore  they  judge  so  perversely  of 
God  and  God's  matters,  thinking  idolatry  to  be  a  true  service  of 


528  COMMENTARY   ON    GALATIANS. 

God,  and  contrariwise,  faith  to  be  idolatry.  But  we  which 
beUeve  in  Christ,  and  know  his  mind,  are  able  to  judge  and  to 
discern  all  things,  and  cannot  truly  and  before  God  be  judged  of 
any  man. 

Hereby  it  is  plain  that  Paul  calleth  flesh  whatsoever  is  in  man, 
comprehending  all  the  three  powers  of  the  soul,  that  is,  the  will  that 
lusteth,  the  will  that  is  inclined  to  anger,  and  the  understanding. 
The  works  of  the  will  that  lusteth,  are  adultery,  fornication,  un- 
cleanness,  and  such-like.  The  works  of  the  will  inclined  to  wrath, 
are  quarrellings,  contentions,  murder,  and  such  other.  The  works 
of  understanding  or  reason,  are  errors,  false  religions,  superstitions, 
idolatry,  heresies,  that  is  to  say,  sects  and  such-like.  It  is  very  ne- 
cessary for  us  to  know  these  things  :  for  this  word  (flesh)  is  so  dark- 
ened in  the  whole  kingdom  of  the  Pope,  that  they  have  taken  the 
work  of  the  flesh  to  be  nothing  else  but  the  accomplishing  of  fleshly 
lust  or  the  act  of  lechery  :  wherefore  it  was  not  possible  for  them  to 
understand  Paul.  But  here  we  may  plainly  see  that  Paul  reckonefh 
idolatry  and  heresy  amongst  the  works  of  the  flesh,  which  two  (as 
before  we  have  said)  reason  esteemeth  to  be  most  high  and  excellent 
virtues,  wisdom,  reUgion,  holiness,  and  righteousness.  Paul  (Col. 
ii.)  calleth  it  the  religion  of  angels.  But  although  it  seem  to  be  never 
so  holy  and  spiritual,  yet  it  is  nothing  else  but  a  work  of  the  flesh, 
an  abomination  and  idolatry  against  the  Gospel,  against  faith,  and 
against  the  true  service  of  God.  This  do  the  faithful  see,  for  they 
have  spiritual  eyes  ;  but  the  justiciaries  judge  the  contrary.  For  a 
monk  cannot  be  persuaded  that  his  vows  are  works  of  the  flesh. 
So  the  Turk  believeth  nothing  less  than  that  his  Alcoran,  his 
washings,  and  other  ceremonies  which  he  observeth,  be  works  of 
the  flesh. 

Witchcraft. 

Of  witchcraft  I  have  spoken  before  in  the  third  chapter.  This  voice 
was  very  common  in  these  our  days  before  the  light  and  truth  of  the 
Gospel  was  revealed.  When  I  was  a  child,  there  were  many  witches 
and  sorceries  which  bewitched  both  cattle  and  men,  but  specially 
children,  and  did  great  harm  also  otherwise.  But  now  in  the  light 
of  the  Gospel  these  things  be  not  so  commonly  heard  of,  for  the  Gos- 
pel thrustcth  the  devil  out  of  his  seat  with  all  his  illusions.  But  now 
he  bewitcheth  men  much  more  horribly,  namely,  with  spiritual  sor- 
cery and  witchcraft. 

Paul  reckoneth  witchcraft  among  the  works  of  the  flesh,  which 
notwithstanding,  as  all  men  know,  is  not  a  work  of  fleshly  lust  or 


COMMENTARY   ON   GALATIANS.  529 

lechery,  but  a  kind  of  idolatry.  For  witchcraft  covenanteth  with 
the  devil ;  superstition  or  idolatry  covenanteth  with  God ;  albeit 
not  with  the  true  God,  but  with  a  counterfeit  god.  Wherefore 
idolatry  is  indeed  a  spiritual  witchcraft.  For  as  witches  do  en- 
chant cattle  and  men,  so  idolaters,  that  is  to  say,  all  justiciaries 
or  justifiers  of  themselves,  go  about  to  bewitch  God,  and  to  make 
him  such  a  one  as  they  do  imagine.  Now  they  imagine  him  to  be 
such  a  one  as  will  justify  them,  not  of  his  mere  grace  and  mercy, 
and  through  faith  in  Christ,  but  in  respect  of  their  will-worshippings 
and  works  of  their  own  choosing,  and  in  recompense  thereof  will 
give  them  righteousness  and  life  everlasting.  But  whilst  they  go 
about  to  bewitch  God,  they  bewitch  themselves.  For  if  they  con- 
tinue in  this  wicked  opinion  which  they  conceive  of  God,  they  shall 
die  in  their  idolatry  and  be  damned.  The  works  of  the  flesh  are 
well  known  for  the  most  part,  therefore  they  shall  not  need  any  fur- 
ther declaration. 

iSects. 

By  the  name  of  sects  Paul  meaneth  here,  not  those  divisions  or 
contentions  which  rise  sometimes  in  the  government  of  households 
or  of  commonweals  for  worldly  and  earthly  matters,  but  those 
which  rise  in  the  church  about  doctrine,  faith,  and  works-  Her- 
esies, that  is  to  say,  sects,  have  always  been  in  the  church,  as  we 
have  said  before  in  divers  places.  Notwithtanding,  the  Pope  is 
an  arch  heretic  and  the  head  of  all  heretics  ;  for  he  hath  filled 
the  world  as  it  were  with  a  huge  flood  of  infinite  sects  and  errors. 
What  concord  and  unity  was  there  in  so  great  diversity  of  the 
monks  and  other  reUgious  orders  ?  No  one  sort  or  sect  of  them 
could  agree  with  another,  for  they  measured  their  holiness  by  the 
straitness  of  their  orders  :  hereof  it  cometh  that  the  Carthusian 
will  needs  be  counted  holier  than  the  Franciscan,  and  so  likewise 
the  rest.  Wherefore  there  is  no  unity  of  spirit,  nor  concord  of 
minds,  but  great  discord,  in  the  Papistical  church.  There  is  no 
conformity  in  their  doctrine,  faith,  religion,  or  serving  of  God, 
but  all  things  are  clean  contrary.  Contrariwise,  amongst  the 
Christians,  the  word,  faith,  religion,  sacraments,  service,  Christ, 
God,  heart,  soul,  mind  and  understanding,  are  all  one  and  com- 
mon to  all ;  and  as  touching  outward  conversation,  the  diversity 
of  states,  degrees,  and  conditions  of  life,  hindereth  this  spiritual 
concord  and  unity  nothing  at  all,  as  before  I  have  said.  And 
they  which  have  this  unity  of  the  Spirit  can  certainly  judge  of  all 
sects,   which    otherwise    no    man    understandeth ;    as  indeed  no 

67 


530  COMMENTARY    ON    GALATIANS. 

divine  in  the  Papacy  understood,  that  Paul  in  this  place  condemn- 
eth  all  the  worshippings,  religions,  consistency,  honest  conversation, 
and  holy  life  in  outward  appearance  of  all  the  Papists,  sectaries,  and 
schismatics ;  but  they  all  thought  that  he  speaketh  of  the  gross 
idolatry  and  heresies  of  the  Gentiles  and  Turks,  which  manifestly 
blasphem*  the  name  of  Christ. 

Drunkenness,  Gluttony. 

Paul  doth  not  say  that  to  eat  and  drink  be  works  of  the  flesh, 
but  to  be  drunken  and  to  surfeit,  which  of  all  other  vices  are  most 
common  at  this  day.  Whoso  are  given  to  this  beastly  dissolute- 
ness and  excess,  let  them  know  that  they  are  not  spiritual,  how 
much  soever  they  boast  themselves  so  to  be,  but  they  follow  the 
flesh,  and  perform  the  filthy  works  thereof.  Therefore  is  this 
horrible  sentence  pronounced  against  them,  that  they  shall  not 
be  inheritors  of  the  kingdom  of  God.  Paul  would  therefore  that 
Christians  should  fly  drunkenness  and  surfeiting,  hving  soberly 
and  moderately  without  all  excess,  lest  by  pampering  the  flesh 
they  should  be  provoked  to  wantonness ;  as  indeed  after  surfeit- 
ing and  belly-cheer,  the  flesh  is  wont  to  wax  wanton,  and  to  be 
inflamed  with  outrageous  lust.  But  it  is  not  sufficient  only  to 
restrain  this  outrageous  wantonness  and  lust  of  the  flesh  which 
followeth  drunkenness  and  surfeiting,  or  any  manner  of  excess, 
but  also  the  flesh,  when  it  is  most  sober  and  in  his  best  temper- 
ance, must  be  subdued  and  repressed,  lest  it  fulfil  his  lusts  and 
desires.  For  it  oftentimes  cometh  to  pass,  that  even  they  which 
are  most  sober  are  tempted  most  of  all :  as  Hierom  writeth  of 
himself :  "  My  face,"  saith  he,  "  was  pale  with  fasting,  and  my 
mind  was  inflamed  with  fleshly  desires  in  my  cold  body ;  and 
although  my  flesh  was  half  dead  already,  yet  the  flames  of  un- 
clean lust  boiled  within  me."  Hereof  I  myself  also  had  expe- 
rience when  I  was  a  monk.  The  heat  therefore  of  unclean  lusts 
is  not  quenched  by  fasting  only,  but  we  must  be  aided  also  by 
the  Spirit,  that  is,  by  the  meditation  of  God's  word,  faith,  and 
prayer.  Indeed  fasting  represseth  the  gross  assaults  of  fleshly  lusts ; 
but  the  desires  of  the  flesh  are  overcome  by  no  abstinence  from 
meats  and  drinks,  but  only  by  the  meditation  of  the  word  of  God 
and  invocation  of  Christ. 

Verse  21.     And  such-like. 
For  it  is  impossible  to  reckon  up  all  the  works  of  the  flesh. 


COMMENTARY    ON    GALATIANS.  631 


Verse  21.  Whereof  I  tell  you,  as  I  have  also  told  you  hefore^ 
that  they  which  do  such  things  shall  not  inherit  the  kingdom 
of  God. 

This  is  a  very  hard  and  a  terrible  saying,  but  yet  very  necessary 
against  false  Christians  and  careless  hypocrites,  which  brag  of  the 
Gospel,  of  faith,  and  of  the  Spirit,  and  yet  in  all  security  they 
perform  the  works  of  the  flesh.  But  chiefly  the  heretics,  being 
puffed  up  with  opinions  of  spiritual  matters,  as  they  dream,  are 
possessed  of  the  devil,  and  altogether  carnal ;  therefore  they  per- 
form and  fulfil  the  desires  of  the  flesh,  even  with  all  the  powers 
of  the  soul.  Therefore  most  necessary  it  was  that  so  horrible 
and  terrible  a  sentence  should  be  pronounced  by  the  Apostle 
against  such  careless  contemners  and  obstinate  hypocrites, 
namely,  that  all  they  which  do  such  works  of  the  flesh  as  Paul 
hath  recited  shall  not  inherit  the  kingdom  of  God,  that  yet  some 
of  them,  being  terrified  by  this  severe  sentence,  may  begin  to  fight 
against  the  works  of  the  flesh  by  the  Spirit,  that  they  accomphsh 
not  the  same. 

Verse  22.  But  the  fruits  of  the  Spirit  are  love,  joy,  peace,  lotig- 
suffering,  sweetness,  goodness,  faithfulness,  gentleness  or 
meekness,  temperance. 

The  Apostle  saith  not,  the  works  of  the  Spirit,  as  he  said  the!  ^ 
works  of  the  flesh,  but  he  adorneth  these  Christian  virtues  with/  • ' 
a  more  honourable  name,  caUing  them  the  fruits  of  the  Spirit. 
For  they  bring  with  them  most  excellent  fruits  and  commodities  ; 
for  they  that  have  them  give  glory  to  God;  and  with  the  same  do 
allure  and  provoke  others  to  embrace  the  doctrine  and  fjith  of 
Christ. 

Love. 

It  had  been  enough  to  have  said  love,  and  no  more ;  for  love  ex- 
tendeth  itself  unto  all  the  fruits  of  the  Spirit.  And  in  1  Cor.  xiii. 
Paul  attributeth  to  love  all  the  fruits  which  are  done  in  the  Spirit, 
when  he  saith,  "  Love  is  patient,  courteous,"  &c.  Notwithstand- 
ing, he  would  set  it  here  by  itself  amongst  the  rest  of  the  fruits 
of  the  Spirit,  and  in  the  first  place,  thereby  to  admonish  the 
Christians  that  before  all  things  they  should  love  one  another, 
giving  honour  one  to  another  (Rom.  xii.  10,)  every  man  esteem- 


632  COMMENTARY   ON    GALATIANS. 

ing  better  of  another  than  of  himself,  and  serving  one  another, 
because  they  have  Christ  and  the  Holy  Ghost  dwelling  in  them, 
and  because  of  the  word,  baptism,  and  other  gifts  of  God  which 
Christians  have. 

Joy. 

This  is  the  voice  of  the  bridegroom  and  of  the  bride,  that  is  to 
say,  sweet  cogitations  of  Christ,  wholesome  exhortation,  pleasant 
songs  or  psalms,  praises  and  thanksgiving,  whereby  the  godly  do 
instruct,  stir  up,  and  refresh  themselves.  Therefore  God  loveth 
not  heaviness  and  doubtlulness  of  spirit ;  he  hateth  uncomfortable 
doctrine,  heavy  and  sorrowful  cogitations,  and  loveth  cheerful 
hearts.  For  therefore  hath  he  sent  his  Son,  not  to  oppress  us 
with  heaviness  and  sorrow,  but  to  cheer  up  our  souls  in  him. 
For  this  cause  the  Prophets,  the  Apostles,  and  Christ  himself,  do 
exhort  us,  yea,  they  command  us  to  rejoice  and  be  glad :  (Zech. 
ix.  9  :)  "  Rejoice,  thou  daughter  of  Zion,  be  joyful,  thou  daughter 
of  Jerusalem,  for  behold  thy  King  cometh  to  thee."  And  in  the 
Psalms  it  is  often  said,  "Be  joyful  in  the  Lord."  Paul  saith, 
"Rejoice  in  the  Lord  always,"  <fcc.  And  Christ  saith,  "Rejoice 
because  your  names  are  written  in  heaven."  Where  this  joy  of 
the  Spirit  is,  there  the  heart  inwardly  rejoiceth  through  faith  in 
Christ,  with  ftiU  assurance  that  he  is  our  Saviour  and  our  bishop  ; 
and  outwardly  it  expresseth  this  joy  with  words  and  gestures.  Also 
the  faithful  rejoice  when  they  see  that  the  Gospel  spreadeth  abroad, 
that  many  be  won  to  the  faith,  and  that  the  kingdom  of  Christ  is 
enlarged. 

Pear£j 

Both  towards  God  and  men,  that  Christians  may  be  peaceable  and 
quiet ;  not  contentious,  nor  hating  one  another,  but  one  bearing 
another's  burden  through  long-suffering  or  perseverance  ;  without  the 
which  peace  cannot  continue,  and  therefore  Paul  putteth  it  next 
after  peace. 

Long-suffering  or  Perseverance. 

Whereby  a  man  doth  not  only  bear  adversities,  injuries,  reproaches, 
and  such-Uke,  but  also  with  patience  waiteth  for  the  amendment 
of  those  which  have  done  him  any  wrong.  When  the  devil  can- 
not by  force  overcome  those  which  are  tempted,  then  seeketh  he 
to  overcome  them  by  long  continuance.    For  he  knoweth  that  we 


COMMENTARY   ON   GALATIANS.  633 

be  earthen  vessels,  which  cannot  long  endure  and  hold  out  many- 
knocks  and  violent  strokes,  therefore  with  long  continuance  of 
temptations  he  overcometh  many.  To  vanquish  these  his  con- 
tinual assaults  we  must  use  long-suffering,  which  patiently  looketh 
not  only  for  the  amendment  of  those  which  do  us  wrong,  but  also 
for  the  end  of  these  temptations,  which  the  devil  raiseth  up 
against  us. 

Gentleness. 

Which  is,  when  a  man  is  gentle  and  tractable  in  his  conversation 
and  in  his  whole  life.  For  such  as  will  be  true  followers  of  the 
Gospel,  must  not  be  sharp  and  bitter,  but  gentle,  mild,  courteous, 
and  fair  spoken ;  which  should  encourage  others  to  dehght  in 
their  company ;  which  can  wink  at  other  men's  faults,  or  at  least 
expound  them  to  the  best ;  which  will  be  well  contented  to  yield 
and  give  place  to  others,  contented  to  bear  with  those  which  are 
froward  and  intractable,  as  the  very  heathen  said  ;  "  Thou  must 
know  the  manners  of  thy  friend,  but  thou  must  not  hate  them." 
Such  a  one  was  our  Saviour  Christ,  as  every  where  is  to  be  seen 
m  the  Gospel.  It  is  written  of  Peter,  that  he  wept  so  often  as  he 
remembered  the  sweet  mildness  of  Christ,  which  he  used  in  his 
daily  conversation.  It  is  an  excellent  virtue,  and  most  necessary  in 
every  kind  of  life. 

Goodness, 

Which  is,  when  a  man  willingly  helpeth  others  in  their  necessity 
by  giving,  lending,  and  such  other  means. 

Faith. 

When  Paul  here  reckoneth  faith  amongst  the  fruits  of  the  Spirit, 
it  is  manifest  that  he  speaketh  not  of  faith  which  is  in  Christ,  but 
of  the  fidelity  and  humanity  of  one  man  towards  another.  Here- 
upon he  saith  in  the  13th  chapter  of  the  first  to  the  Corinthians 
that  charity  believeth  all  things.  Therefore  he  that  hath  this 
faith  is  not  suspicious  but  mild,  and  taketh  all  things  to  the  best. 
And  although  he  be  deceived,  and  findeth  himself  to  be  mocked, 
yet  such  is  his  patience  and  softness,  that  he  letteth  it  pass : 
briefly,*  he  is  ready  to  believe  all  men,  but  he  trusteth  not  all. 
On  the  contrary,  where  this  virtue  is  lacking,  there  men  are 
suspicious,  froward,  wayward,  dogged,  and  so  neither  wiU  believe 
any  thing  nor  give  place  to  any  body.  They  can  suffer  nothing. 
Whatsoever  a  man  saith  or  doth  never  so  well,  they  cavil  and 


634  COMMENTARY   ON    GALATIANS. 

slander  it,  so  that  whoso  serveth  not  their  humour,  can  never  please 
them.  Therefore  it  is  impossible  for  them  to  keep  charity,  friend- 
ship, concord,  and  peace  with  men.  But  if  these  virtues  be  taken 
away,  what  is  this  hfe,  but  biting  and  devouring  one  of  another  ? 
Faith  therefore  in  this  place  is,  when  one  man  giveth  credit  to  an- 
other in  things  pertaining  to  this  present  life.  For  what  manner  of 
life  should  we  lead  in  this  world,  if  one  man  should  not  credit  an- 
other ? 

Meekness. 

Which  is,  when  a  man  is  not  lightly  moved  or  provoked  to  anger. 
There  be  infinite  occasions  in  this  life  which  provoke  men  to  anger, 
but  the  godly  overcome  them  by  meekness. 

Temperance,  Chastity,  or  Continency. 

This  is  a  sobriety  or  modesty  in  the  whole  life  of  man,  which  virtue 
Paul  setteth  against  the  works  of  the  flesh.  He  would  therefore 
that  Christians  should  live  soberly  and  chastely,  that  they  should  be 
no  adulterers,  no  fornicators,  no  wantons ;  and  if  they  cannot  live 
chastely,  he  would  have  them  to  marry  ;  also  that  they  should  not 
be  contentious  or  quarrellers,  that  they  should  not  be  given  to  drunk- 
enness or  surfeiting,  but  that  they  should  abstain  from  all  these 
things.  Chastity  or  continency  containeth  all  these.  Hierom  ex- 
poundeth  it  of  virginity  only,  as  though  they  that  be  married  could 
not  be  chaste  ;  or  as  though  the  Apostle  did  write  these  things  only 
to  virgins.  In  the  first  and  second  chapter  to  Titus,  he  warneth  all 
bishops,  young  women,  and  married  folks,  both  man  and  wife,  to  be 
chaste  and  pure. 

Verse  23.     Against  such  there  is  no  law. 

Indeed  there  is  a  law,  but  not  against  such  ;  as  he  saith  also  in 
another  place :  "  The  law  is  not  given  to  the  righteous  man." 
For  the  righteous  hveth  in  such  wise,  that  he  hath  no  need  of  any 
law,  to  admonish  or  to  constrain  him ;  but  without  constraint  of 
the  law,  he  willingly  doth  those  things  which  the  law  requireth. 
Therefore  the  law  cannot  accuse  or  condemn  those  that  believe  in 
Christ.  Indeed  the  law  troubleth  and  terrifieth  our  consciences ; 
but  Christ  apprehended  by  faith,  vanquisheth  it  with  all  hi^terrora 
and  threatenings.  To  them  therefore  the  law  is  utterly  al)olislied, 
and  hath  no  power  to  accuse  them  ;  for  they  do  that  of  their  own 
accord  which  the  law  requireth.  They  have  received  the  Holy 
Ghost  by  faith,  who  will  not  suffer  them  to  be  idle.    Although 


COMMENTARY   ON   GALATIANS.  535 

the  flesh  resist,  yet  do  they  walk  after  the  Spirit.  So  a  Christian 
accomplisheth  the  law  inwardly  by  faith,  for  Christ  is  the  perfection 
of  the  law  unto  righteousness,  to  all  that  do  beUeve  ;  outwardly  by 
works  and  remission  of  sins.  But  those  which  perform  the  works  or 
desires  of  the  flesh,  the  law  doth  accuse  and  condemn  both  civilly 
and  spiritually. 

Verse  24.  For  they  that  are  Chrisfs  have  crucified  thejlesh,  with 
the  affections  and  lusts  thereof. 

This  whole  place  concerning  works,  showeth  that  the  true  beUevers 
are  no  hypocrites.  Therefore  let  no  man  deceive  himself  For 
whosoever,  saith  he,  pertain  unto  Christ,  have  crucified  the  flesh  with 
all  the  vices  and  lusts  thereof  For  the  saints,  inasmuch  as  they 
have  not  yet  utterly  put  off  the  corrupt  and  sinful  flesh,  are  inclined 
to  sin^rid  do  neither  fear  nor  love  God  so  perfectly  as  they  ought  to 
do.  Also  they  be  provoked  to  anger,  to  envy,  to  impatience,  to  un- 
clean lusts,  and  such-like  motions,  which  notwithstanding  they  ac- 
complish not :  for,  as  Paul  here  saith,  they  crucify  the  flesh,  with 
all  the  affections  and  lusts  thereof  Which  thing  they  do,  not  only 
when  they  repress  the  wantonness  of  the  flesh  with  fasting  and 
other  exercises,  but  also,  as  Paul  said  before,  when  they  walk  ac- 
cording to  the  Spirit ;  that  is,  when  they  being  admonished  by  the 
threatenings  of  God,  whereby  he  showeth  that  he  will  severely  pun- 
ish sin,  are  afraid  to  commit  sin  ;  also  when  they  being  armed  with 
the  Word  of  God,  with  faith  and  with  prayer,  do  not  obey  the  lusts 
of  the  flesh. 

When  they  resist  the  flesh  after  this  manner,  they  nail  it  to  the 
cross,  with  the  lusts  and  desires  thereof;  so  that  although  the  flesh  be 
yet  alive,  yet  can  it  not  perform  that  which  it  would  do,  forasmuch 
as  it  is  bound  both  hand  and  foot  and  fast  nailed  to  the  cross.  The 
faithful  then,  so  long  as  they  live  here,  do  crucify  the  flesh,  that  is 
to  say,  they  feel  the  lusts  thereof,  but  they  obey  them  not.  For  they 
being  furnished  with  the  armour  of  God,  that  is,  with  faith,  hope, 
and  the  sword  of  the  Spirit,  do  resist  the  flesh,  and  with  these 
spiritual  nails  they  fasten  the  same  unto  the  cross,  so  that  it  is  con- 
strained to  be  subject  to  the  Spirit.  Afterwards  when  they  die,  they 
put  it  off"  wholly ;  and  when  they  shall  rise  again  from  death  to  Ufe, 
they  shall  have  a  pure  and  uncorrupt  flesh  without  all  affections  and 
lusts. 

Verse  25.  If  we  live  in  the  Spirit^  let  us  also  walk  in  the  Spirit. 
The  Apostle  reckoned  before  amongst    the  works  of  the  flesh 


536  COMMENTARY   ON   GALATIANS. 

heresy  and  envy,  and  pronounced  sentence  against  those  which 
are  envious,  and  which  are  authors  of  sects,  that  they  should 
not  inherit  the  kingdom  of  God.  And  now,  as  if  he  had  forgotten 
that  which  he  said  a  httle  before,  he  again  reproveth  those  which 
provoke  and  envy  one  another. — Why  doth  he  so?  Was  it  not 
sufficient  to  have  done  it  at  once  ?  indeed  he  doth  it  of  purpose : 
for  he  taketh  occasion  here  to  inveigh  against  that  execrable  vice 
of  vain-glory,  which  was  the  cause  of  the  troubles  that  were  in 
all  the  churches  of  Galatia,  and  hath  been  always  most  pernicious 
and  hurtful  to  the  whole  Church  of  Christ.  Therefore,  in  his 
Epistle  to  Titus,  he  would  not  that  a  proud  man  should  be 
ordained  a  bishop.  For  pride,  as  Augustine  truly  saith,  is  the 
mother  of  all  heresies,  or  rather  the  head-spring  of  all  sin  and 
confusion  ;  which  thing  all  histories  as  well  holy  as  profane  do 
witness. 

Now,  vain-glory  or  arrogancy  hath  always  been  a  common 
poison  in  the  world,  which  the  very  heathen  poets  and  historio- 
graphers have  always  vehemently  reproved.  There  is  no  village 
wherein  there  is  not  some  one  or  other  to  be  found,  that  would  be 
counted  wiser,  and  be  more  esteemed,  than  all  the  rest.  But 
they  are  chiefly  infected  with  disease,  which  stand  upon  their 
reputation  for  learning  and  wisdom.  In  this  case  no  man  will 
yield  to  another,  according  to  this  saying :  Ye  shall  not  lightly 
find  a  man  that  will  yield  unto  others  the  praise  of  wit  and  skill ; 
for  it  is  a  goodly  thing  to  see  men  point  at  one,  and  say.  This  is 
he. — But  it  is  not  so  hurtful  in  private  persons,  no  nor  in  any  kind 
of  magistrate,  as  it  is  in  them  that  have  any  charge  in  the  Church. 
Albeit  in  civil  government  (specially  if  it  be  in  great  personages)  it 
is  not  only  a  cause  of  troubles  and  ruins  of  commonweals,  but 
also  the  troubles  and  alterations  of  kingdoms  and  empires ;  which 
thing  the  histories  both  of  the  Scripture  and  profane  writers  do 
witness. 

But  when  this  poison  creepeth  'into  the  church  or  spiritual 
kingdom,  it  cannot  be  expressed  how  hurtful  it  is.  For  there  is 
no  contention  as  touching  learning,  wit,  beauty,  riches,  kingdoms, 
empires,  and  such-Uke ;  but  as  touching  salvation  or  damnation, 
eternal  life  or  eternal  death.  Therefore  Paul  earnestly  exhorteth 
the  ministers  of  the  word  to  fly  this  vice,  saying,  "  If  we  hve  in 
the  Spirit,"  &c.  As  if  he  should  say,  if  it  be  tme  that  we  live 
by  the  Spirit,  let  us  also  proceed  and  walk  in  the  Spirit.  For 
where  the  Spirit  is,  it  reneweth  men,  and  worketh  in  them  new 
motions  •  that  is  to  say,  whereas  they  were  before  vain-glorious, 


COMMENTARY   ON    GALATIANS.  537 

wrathful,  and  envious,  it  maketh  them  now  humble,  gentle,  and 
patient.  Such  men  seek  not  their  own  glory,  but  the  glory  of  God  : 
.  they  do  not  provoke  one  another,  or  envy  one  another,  but  give  place 
one  to  another,  and  in  giving  honour  prevent  one  another.  Con- 
trariwise, they  that  be  desirous  of  glory,  and  envy  one  another,  may 
boast  that  they  have  the  Spirit  and  Uve  after  the  Spirit ;  but  they 
deceive  themselves,  they  follow  the  flesh  and  do  the  works  thereof, 
and  they  have  their  judgment  already,  that  they  shall  not  inherit 
the  kingdom  of  God. 

Now,  as  nothing  is  more  dangerous  to  the  church  than  this 
execrable  vice,  so  is  there  nothing  more  common  ;  for  when  God 
sendeth  forth  labourers  into  his  harvest,  by  and  by  Satan  raiseth 
up  his  ministers  also,  who  will  in  no  wise  be  counted  inferior  to 
those  that  are  rightly  called.  Here  straightway  riseth  dissension. 
The  wicked  will  not  yield  one  hair's  breadth  to  the  godly  ;  for 
they  dream  that  they  far  pass  them  in  wit,  in  learning,  in  godliness, 
in  spirit,  and  other  virtues.  Much  less  ought  the  godly  to  yield 
to  the  wicked,  lest  the  doctrine  of  faith  come  in  danger. 
Moreover,  such  is  the  nature  of  the  ministers  of  Satan,  that  they 
can  make  a  goodly  show  that  they  are  very  charitable,  humble, 
lovers  of  concord,  and  are  endued  with  other  fruits  of  the  Spirit ; 
also  they  protest  that  they  seek  nothing  else  but  the  glory  of  God 
and  the  salvation  of  men's  souls ;  and  yet  are  they  full  of  vain- 
glory, doing  all  things  for  none  other  end  but  to  get  praise  and 
estimation  among  men.  To  be  short,  they  think  that  gain  is 
godliness  (1  Tim.  vi.  5,)  and  that  the  ministry  of  the  word  is 
deUvered  unto  them  that  they  may  get  fame  and  estimation 
thereby.  Wherefore  they  cannot  but  be  authors  of  dissensions  and 
sects. 

Forasmuch  then  as  the  vain-glory  of  the  false  apostles  was  the 
cause  that  the  churches  of  Galatia  were  troubled  and  forsook 
Paul,  therefore  in  this  chapter  specially  his  purpose  was  to  sup- 
press that  execrable  vice ;  yea,  this  mischief  gave  the  Apostle 
occasion  to  write  this  whole  Epistle.  And  if  he  had  not  so  done, 
all  his  travail  bestowed  in  preaching  of  the  Gospel  among  the 
Galatians  had  been  spent  in  vain.  For  in  his  absence  the  false 
apostles,  which  were  men  in  outward  show  of  great  authority, 
reigned  in  Galatia ;  who  besides  that  they  would  seem  to  seek  the 
glory  of  Christ  and  the  salvation  of  the  Galatians,  pretended  also 
that  they  had  been  conversant  with  the  Apostles,  and  that  they 
followed  their  footsteps,  saying,  that  Paul  had  not  seen  Christ  in 
the  flesh,  nor  had  been  conversant  with  the  rest  of  the  Apostles, 

68 


538  COMMENTARY    ON    GALATIANS. 

and  therefore  they  made  no  account  of  him,  but  rejected  hia 
doctrine,  and  boasted  their  own  to  be  true  and  sincere.  Thus 
they  troubled  the  Galatians,  and  raised  sects  among  them,  so 
that  they  provoked  and  envied  one  another ;  which  w^as  a  sure 
token,  that  neither  the  teachers  nor  hearers  Uved  and  walked  after 
the  Spirit,  but  followed  the  flesh,  and  fulfilled  the  works  thereof; 
and  so  consequently  lost  the  true  doctrine,  faith,  Christ,  and  all 
the  gifts  of  the  Holy  Ghost,  and  were  now  become  worse  than  the 
heathen. 

Notwithstanding,  he  doth  ijot  only  inveigh  against  the  false 
apostles,  which  in  his  time  troubled  the  churches  of  Galatia ;  but 
also  he  foresaw  in  spirit,  that  there  should  be  an  infinite  number 
of  such  even  to  the  world's  end,  which  being  infected  with  this 
pernicious  vice  should  thrust  themselves  into  the  church,  boasting 
of  the  Spirit  and  heavenly  doctrine,  and  under  this  pretence  should 
quite  overthrow  the  true  doctrine  and  faith.  Many  such  have  we 
also  seen  in  these  our  days,  who  have  thrust  themselves  into  the 
kingdom  of  the  Spirit,  that  is  to  say,  into  the  ministry  of  the  word  ; 
and  by  this  hypocrisy  they  have  purchased  unto  themselves  fame 
and  estimation,  that  they  were  great  doctors  and  pillars  of  the 
Gospel,  and  such  as  lived  in  the  Spirit,  and  walked  according  to 
the  same.  But  because  their  glory  consisted  in  men's  mouths  and 
not  in  God,  therefore  it  could  not  be  firm  and  stable  ;  but,  according 
to  Paul's  prophecy,  it  turned  to  their  own  confusion,  and  their  end 
was  destruction.  For  "  the  wicked  shall  not  stand  in  judgment,  but 
shall  be  taken  away  hke  chaff,  and  scattered  abroad  with  the  wind." 
(Ps.  i.  6.) 

The  same  judgment  remaineth  for  all  such  as  in  preaching  the 
Gospel  seek  their  own  profit,  and  not  the  glory  of  Jesus  Christ. 
For  the  Gospel  is  not  delivered  unto  us  that  we  should  thereby 
seek  our  own  praise  and  glory,  or  that  the  people  should  honour 
and  magnify  us  which  are  the  ministers  thereof:  but  to  the  end 
that  the  benefit  and  glory  of  Christ  might  be  preached  and  pub- 
lished, and  that  the  Father  might  be  glorified  in  his  mercy  ofl^ered 
unto  us  in  Christ  his  Son,  whom  he  delivered  for  us  all,  and  with 
him  hath  given  us  all  things.  Wherefore  the  Gospel  is  a  doctrine 
wherein  we  ought  to  seek  nothing  less  than  our  own  glory.  It 
setteth  forth  unto  us  heavenly  and  eternal  things  :  which  are  not 
our  own,  w^hich  we  have  neither  done  nor  deserved  ;  but  it  ofl^ereth 
the  same  unto  us,  I  say,  which  are  unworthy,  and  that  through 
the  mere  goodness  and  grace  of  God.  Why  should  we  then  seek 
praise  and  glory  thereby?     He    therefore  that  seeketh  his  own 


COMMENTARY   ON   GALATIANS.  S3& 

glory  in  the  Gospel,  speaketh  of  himself ;  and  he  that  speaketh  of 
himself  is  a  har,  and  there  is  unrighteousness  in  him.  Contrariwise, 
he  that  seeketh  the  glory  of  Him  that  sent  him,  is  true,  and  there 
is  no  unrighteousness  in  him.     (John  vii.) 

Paul  therefore  giveth  earnest  charge  to  all  the  ministers  of  the 
word,  saying,  "  If  we  Uve  in  the  Spirit,  let  us  walk  in  the  Spirit ;"  ; 
that  is  to  say,  let  us  abide  in  the  doctrine  of  truth  which  hath  been  j 
taught  unto  us,  in  brotherly  love  and  spiritual  concord  ;  and  let  us  ' 
preach  Christ  and  the  glory  of  God  in  simplicity  of  heart ;  and  let  ', 
us  confess  that  we  have  received  all  things  of  him :  let  us  not  think  i 
more  of  ourselves  than  of  others  ;  let  us  raise  up  no  sects.  For  this  / 
is  not  to  walk  rightly,  but  rather  to  range  out  of  the  way,  and  to  set  ! 
up  a  new  and  perverse  way  of  walking. 

Hereby  we  may  understand  that  God,  of  his  special  grace, 
maketh  the  teachers  of  the  Gospel  subject  to  the  cross  and  to  all 
kinds  of  afflictions,  for  the  salvation  of  themselves  and  of  the 
people ;  for  otherwise  they  could  by  no  means  suppress  and  beat 
down  this  beast  which  is  called  vain-glory.  For  if  no  persecution, 
no  cross  or  reproach,  followed  the  doctrine  of  the  Gospel,  but 
only  praise,  reputation,  and  glory,  amongst  m«i,  then  would  all  the 
professors  thereof  be  infected  and  perish  through  the  poison  of  vain- 
glory. Hierom  saith,  that  he  had  seen  many  which  could  suffer 
great  inconveniences  in  their  body  and  goods,  but  none  that  could 
despise  their  own  praises.  For  it  is  almost  impossible  for  a  man  not 
to  be  puffed  up,  when  he  heareth  any  thing  spoken  in  the  praise 
of  his  own  virtues.  Paul,  notwithstanding  that  he  had  the  Spirit  of 
Christ,  saith,  that  there  was  given  unto  him  the  messenger  of  Satan, 
to  buffet  him,  because  he  should  not  be  exalted  out  of  measure, 
through  the  greatness  of  his  revelations.  Therefore  Augustine  saith 
very  well,  "  If  a  minister  of  the  word  be  praised,  he  is  in  danger  ; 
if  a  brother  despise  or  dispraise  him,  he  is  also  in  danger.  He  that 
heareth  a  preacher  of  the  word,  ought  to  reverence  him  for  the 
word's  sake  ;  but  if  he  be  proud  thereof,  he  is  in  danger.  Contrari- 
wise, if  he  be  despised,  he  is  out  of  danger  ;  but  so  is  not  he  which 
despiseth  him." 

Wherefore  we  must  honour  our  great  benefit,  that  is,  of  the 
preaching  of  the  word  and  receiving  of  the  sacraments.  (Rom. 
xiv.  16.)  We  must  also  reverence  one  another,  according  to  that 
saying,  "In  gi^nng  honour  one  to  another,"  <fec.  (Rom.  xii.  10.) 
But  wheresoever  this  is  done,  by  and  by  the  flesh  is  tickled  with 
vain-glory,  and  waxeth  proud.  For  there  is  none,  no,  not  among 
the  godly,  which  would  not  rather  be  praised  than  dispraised, 


540  COMMENTARY    ON   GALATIANS. 

except  perhaps  some  will  be  so  well  established  in  this  behalf,  that 
he  will  be  moved  neither  with  praises  nor  reproaches,  as  that  woman 
said  of  David  (2  Sam,  xiv.,)  "  My  lord  the  king  is  hke  an  angel 
of  God,  which  will  neither  be  moved  with  blessing  nor  cursing." 
Likewise  Paul  saith,  "By  honour  and  dishonour,  by  evil  report 
and  good  report,"  <fcc.  (1  Cor.  vi.  8.)  Such  men  as  be  neither 
puffed  up  with  praise,  nor  thrown  down  with  dispraise,  but 
endeavour  simply  to  set  forth  the  benefit  and  glory  of  Christ,  and 
to  seek  the  salvation  of  souls,  do  walk  orderly.  Contrariwise, 
they  which  wax  proud  in  hearing  of  their  own  praises,  not  seeking 
the  glory  of  Ghrist  but  their  own,  also  they  which,  being  moved  with 
reproaches  and  slanders,  do  forsake  the  ministry  of  the  word,  walk 
not  orderly. 

Wherefore  let  every  one  see  that  he  walk  orderly,  and  specially 
such  as  boast  of  the  Spirit.  If  thou  be  praised,  know  that  it  is 
not  thou  that  is  praised,  but  Christ  to  whom  all  praise  is  due. 
For  in  that  thou  teachest  the  word  purely  and  livest  godly,  these 
are  not  thine  own  gifts,  but  the  gifts  of  God  ;  therefore  thou  art 
not  praised,  but  God  in  thee.  When  thou  dost  acknowledge  this, 
thou  wilt  walk  ord^ly,  and  not  be  puffed  up  with  vain-glory; 
"  for  what  hast  thou  that  thou  hast  not  received  ?"  (1  Cor.  iv.  7,) 
but  wilt  confess  that  thou  hast  received  the  same  of  God,  and  wilt 
not  be  moved  with  injuries,  reproaches,  or  persecution,  to  forsake  thy 
calling. 

God  therefore  of  his  special  grace  at  this  day  covereth  our  glory 
with  infamy,  reproach,  mortal  hatred,  cruel  persecution,  railing,  and 
cursing  of  the  whole  world  ;  also  with  the  contempt  and  ingratitude 
even  of  those  among  whom  we  live,  as  well  the  common  sort,  as 
also  the  citizens,  gentlemen,  and  noblemen,  whose  enmity,  hatred, 
and  persecutions  against  tiie  Gospel,  like  as  it  is  privy  and  inward, 
so  is  it  more  dangerous  than  the  cruel  and  outrageous  dealings  of  our 
open  enemies,  that  we  should  not  wax  proud  of  the  gifts  of  God  in 
us.  The  mill-stone  must  be  hanged  about  our  neck,  that  we  be  not 
infected  with  that  pestilent  poison  of  vain-glory.  Some  there  be  of 
our  side  which  love  and  reverence  us  for  the  ministry  of  the  word  : 
but  where  there  is  one  that  reverenceth  us,  there  be  on  the  other  side 
an  hundred  that  hate  and  persecute  us.  These  spiteful  dealings 
therefore,  and  these  persecutions  of  our  enemies,  this  great  contempt 
and  ingratitude,  this  cruel  and  privy  hatred  of  them  among  whom 
we  Uve,  are  such  pleasant  sights  and  make  us  so  meny,  that  we 
easily  forget  vain-glory. 


COMMENTARY   ON   GALATIAN3.  541 

Wherefore,  rejoicing  in  the  Lord,  who  is  our  glory,  we  remain 
in  order.  Those  gifts  which  we  have,  we  acknowledge  to  be  the 
gifts  of  God,  and  not  our  own,  given  for  the  edifying  of  the  body 
of  Christ  (Eph.  iv.  12 ;)  therefore  we  be  not  proud  of  them. 
For  we  know  that  more  is  required  of  them  to  whom  much  is  com- 
mitted, than  of  them  which  have  received  but  httle.  Moreover,  we 
know  that  there  is  no  respect  of  persons  before  God.  (Acts  x.  34.) 
Therefore  a  poor  artificer,  faithfully  using  the  gift  which  God  hath 
given  him,  pleaseth  God  no  less  than  a  preacher  of  the  word  ;  for  he 
serveth  God  in  the  same  faith  and  with  the  same  spirit.  Wherefore 
we  ought  no  less  to  regard  the  meanest  Christians,  than  they  regard 
us.  And  by  this  means  shall  we  continue  free  from  the  poison  of 
vain-glory,  and  walk  in  the  Spirit. 

Contrariwise,  the  fantastical  spirits  which  seek  their  own  glory, 
the  favour  of  men,  the  peace  of  the  world,  the  ease  of  the  flesh,  and 
not  the  glory  of  Christ,  nor  yet  the  health  of  men's  souls  (although 
they  protest  that  they  seek  nothing  else,)  cannot  choose  but  discover 
themselves  in  commending  their  own  doctrine  and  industry,  and  dis- 
praising other  men's,  and  all  to  get  them  a  name  and  praise.  These 
vain-glorious  spirits  do  not  rejoice  and  glory  in  the  Lord  ;  but  then 
do  they  glory,  then  are  they  stout  and  hardy,  when  they  are  magni- 
fied of  the  people ;  whose  hearts  they  win  by  wonderful  sleights  and 
subtilties  ;  for  in  their  words,  gestures,  and  writings,  they  can  coun- 
terfeit and  dissemble  all  things.  But  when  they  are  not  praised  and 
commended  of  the  people,  then  be  they  the  most  fearful  men  in  the 
world ;  for  they  hate  and  shun  the  cross  of  Christ  and  persecu- 
tion. On  the  contrary,  when  they  are  praised  and  magnified,  as  I 
said,  none  are  so  stout,  no  Hector  or  Achilles  so  bold  and  hardy  as 
they. 

Such  a  sly  and  crafty  beast  therefore  is  flesh,  that  for  none 
other  cause  it  forsaketh  his  function,  corrupteth  true  doctrine, 
and  breaketh  the  concord  of  the  church,  than  only  upon  this 
cursed  vain-glory.  Therefore  it  is  not  without  cause  that  Paul  so 
sharply  inveigheth  against  it  both  here  and  in  other  places,  as 
before  in  the  fourth  chapter:  "They  are,"  saith  he,  "jealous 
over  you  amiss ;  yea,  they  would  exclude  you  from  me,  that  ye 
should  altogether  love  them ;"  that  is  to  say,  they  would  discredit 
me,  that  they  themselves  might  be  famous.  They  seek  not  Christ's 
glory  and  your  salvation,  but  their  own  glory,  my  reproach  and  your 
bondage. 


542  COMMENTARY   ON    GALATIANS. 

Verse  26.     Let  us  not  he  desirous  of  vain-glory. 

Which  is  to  glory,  not  in  God  (as  I  have  said,)  but  in  lies,  in  the 
opinion,  liking,  and  estimation  of  the  people.  Here  is  no  right 
foundation  of  true  glory,  but  a  false  foundation,  and  therefore  impos- 
sible long  to  stand.  He  that  praiseth  a  man  as  he  is  a  man,  is  a  liar ; 
for  there  is  nothing  praiseworthy  in  him,  but  all  things  are  worthy 
of  condemnation.  Tiierefore  as  touching  our  person,  this  is  our 
glory,  that  all  men  have  sinned  and  are  guilty  of  everlasting  death 
before  God.  But  the  case  is  otherwise  when  our  ministry  is  praised. 
Wherefore  we  must  not  only  wish,  but  also  to  the  uttermost  of  our 
power  endeavour,  that  men  may  magnify  it  and  have  it  in  due 
reverence  ;  for  this  shall  turn  to  their  salvation.  Paul  warneth  the 
Romans  that  they  offend  no  man,  to  the  end  saith  he,  "  that  our 
commodity  be  not  evil  spoken  of."  (Rom.  xiv.  16.)  And  in  another 
place,  "  that  our  ministry  be  not  reprehended."  (2  Cor.  vi.  3.) 
Therefore,  when  our  ministry  is  praised,  we  be  not  praised  for  our 
own  person's  sake,  but  as  the  Psalm  saith,  we  are  praised  in  God 
and  in  his  holy  name. 

Verse  26.     Provoking  one  another^  and  envying  one  another. 

Here  he  describeth  the  effect  and  fruit  of  vain-glory.  He  that 
teacheth  any  error,  or  is  an  author  of  any  new  doctrine,  cannot  but 
provoke  others  :  and  when  they  do  not  approve  and  receive  his  doc- 
trine, by  and  by  he  beginneth  to  hate  them  most  bitterly.  We  see 
at  this  day  with  what  deadly  hatred  the  sectaries  are  inflamed  against 
us,  because  we  will  not  give  place  to  them,  and  approve  their  errors. 
We  did  not  first  provoke  them,  nor  spread  abroad  any  wicked  opin- 
ion in  the  world  ;  but,  rebuking  certain  abuses  in  the  church,  and 
faithfully  teaching  the  article  of  justification,  have  walked  in  good 
order.  But  they,  forsaking  this  article,  have  taught  many  things 
contrary  to  the  word  of  God.  Here,  because  we  would  not  lose  the 
truth  of  the  Gospel,  we  have  set  ourselves  against  them,  and  have 
condemned  their  errors  ;  which  thing  because  they  could  not  abide, 
they  did  not  only  provoke  us  first  without  cause,  but  also  do  still 
most  spitefully  hate  us,  and  that  upon  no  other  occasion  but  only 
upon  vain-glory  ;  for  they  would  gladly  deface  us,  that  they  alone 
might  rule  and  reign  ;  for  they  imagine  that  it  is  a  great  glory  to 
profess  the  Gospel,  whereas  indeed  there  is  no  greater  ignominy  in 
the  sight  of  the  world. 


COMMENTARY   ON    GALATIANS.  643 

CHAPTER  VI. 

Verse  1.  Brethren,  if  a  man  he  overtaken  with  any  fault,  ye 
which  are  spiritual,  restore  such  a  one  with  the  spirit  of  meek- 
ness. 

He  that  diligently  weigheth  the  words  of  the  Apostle,  may  plainly 
perceive  that  he  speaketh  not  of  errors  and  offences,  against  doc- 
trine, but  of  far  lesser  sins,  into  the  which  a  man  falleth  not  wil- 
fully and  of  set  purpose,  but  of  infirmity.  And  hereof  it  cometh 
that  he  useth  so  gentle  and  fatherly  a  word,  not  calling  it  error  or 
sin,  but  a  fault.  Again,  to  the  intent  to  diminish,  and  as  it  were  to  ex- 
cuse the  sin,  and  to  remove  the  whole  fault  from  man,  he  addeth, 
"  If  any  man  be  overtaken,  that  is  to  say,  be  beguiled  of  the  devil 
or  of  the  flesh.  Yea,  and  this  term  or  name  of  man  helpeth  some- 
thing also  to  diminish  and  qualify  the  matter.  As  if  he  should  say, 
What  is  so  proper  unto  man  as  to  fall,  to  be  deceived,  and  to  err  ? 
So  saith  Moses  in  Lev.  vi.  3,  "  They  are  wont  to  sin  like  men." 
W^herefore  this  is  a  sentence  full  of  heavenly  comfort,  which  once  in 
a  terrible  conflict  delivered  me  from  death.  Forasmuch  then  as  the 
saints  in  this  life  do  not  only  live  in  the  flesh,  but  now  and  then 
also,  through»the  enticement  of  the  devil,  fulfil  the  lust  of  the  flesh, 
that  is  to  say,  fall  into  impatiency,  envy,  wrath,  error,  doubting, 
distrust,  and  such-Hke  (for  Satan  always  assaileth  both,  that  is,  as 
well  the  purity  of  doctrine,  which  he  laboureth  to  take  away  by 
sects  and  dissensions,  as  also  the  soundness  of  life,  which  he  cor- 
rupteth  with  daily  offences  :)  therefore  Paul  teacheth  how  such  men 
that  are  fallen  should  be  dealt  withal,  namely,  that  they  which  are 
strong  should  raise  up  and  restore  them  again  with  the  spirit  of 
meekness. 

These  things  it  behoveth  them  specially  to  know,  which  are  in 
the  ministry  of  the  word,  lest  whilst  they  go  about  to  touch  all 
things  to  the  quick,  they  forget  the  fatherly  and  motherly  affec- 
tion which  Paul  here  requireth  of  those  that  have  the  charge  of 
souls.  And  of  this  precept  he  hath  set  forth  an  example  (2  Cor. 
ii.,)  where  he  saith  that  it  was  sufficient  that  he  which  was  ex- 
communicate was  rebuked  of  many,  and  that  they  ought  now  to 
forgive  him  and  comfort  him,  lest  he  should  be  swallowed  up  with 
overmuch  sorrow.  Wherefore  I  beseech  you,  saith  he,  use  charity 
towards  him.  Therefore  the  pastors  and  ministers  must  indeed 
sharply  rebuke  those  which  are  fallen  ;  but  when  they  see 
that  they  are  sorowful  for  their  oflTences,  then  let  them  begin  to 


644  COMMENTARY    ON   GALATIANS. 

raise  them  up  again,  to  comfort  them,  and  to  diminish  and  qualify 
their  faults  as  much  as  they  can,  but  yet  through  mercy  only  which 
they  must  set  against  sin,  lest  they  that  be  fallen  be  swallowed  up 
with  overmuch  heaviness.  As  the  Holy  Ghost  is  precise  in  main- 
taining and  defending  the  doctrine  of  faith,  so  is  he  mild  and  pitiful 
in  forbearing  and  qualifying  men's  sins,  if  they  which  have  commit- 
ted them  be  so  sorrowful  for  the  same. 

But  as  for  the  Pope's  synagogue,  like  as  in  all  other  matters  it 
hath  both  taught  and  done  clean  contrary  to  the  commandment 
and  example  of  Paul,  even  so  hath  it  done  in  this  thing  also.  The 
Pope  with  all  his  bishops  have  been  very  tyrants  and  butchers  of 
men's  consciences.  For  they  have  burdened  them  from  time  to  time 
with  new  traditions,  and  for  every  light  matter  have  vexed  them 
with  their  excommunications  ;  and  that  they  might  the  more  easily 
obey  their  vain  terrors,  they  annexed  thereunto  these  sentences  of 
Pope  Gregory,  "  It  is  the  part  and  property  of  good  minds  to  be 
afraid  of  a  fault  where  no  fault  is."  And  again,  "  Our  censures 
must  be  feared,  yea  though  they  be  unjust  and  wrongful."  By  these 
sayings  (which  were  brought  into  the  church  by  the  devil)  they  es- 
tablished their  excommunication  and  this  majesty  of  the  Papacy, 
which  is  so  terrible  to  the  whole  world.  There  is  no  need  of  such 
himiility  and  goodness  of  minds  to  be  afraid  of  a  faulf  where  none 
is.  O  thou  Romish  Satan,  who  gave  thee  this  power  to  terrify  and 
condemn  men's  consciences,  that  were  terrified  enough  before  with 
thy  unjust  and  wrongful  sentences  ?  Thou  oughtest  rather  to  have 
raised  them  up,  to  have  delivered  them  from  false  fears,  and  to  have 
brought  them  from  lies  and  errors  to  the  truth.  This  thou  omittest ; 
and  according  to  thy  title  and  name,  to  wit,  the  man  of  sin  and 
child  of  perdition,  thou  imaginest  a  fault  where  no  fault  is.  This  is 
indeed  the  craft  and  deceit  of  Antichrist,  whereby  he  hath  most 
mightily  established  his  excommunication  and  tyranny.  For  who- 
soever despised  his  unjust  sentences  was  counted  very  obstinate  and 
wicked,  as  some  princes  did,  howbeit  against  their  consciences  ;  for 
in  those  times  of  darkness  they  did  not  understand  that  the  Pope's 
curses  were  vain. 

Let  them  therefore  to  whom  the  charge  of  men's  consciences  is 
committed,  learn,  by  this  commandment  of  Paul,  how  they  ought 
to  handle  those  that  have  offended.  Brethren  (saith  he,)  if  any 
man  be  overtaken  with  sin,  do  not  trouble  him  or  make  him  more 
sorrowful :  be  not  bitter  unto  him ;  do  not  reject  or  condemn 
him,  but  amend  him,  and  raise  him  up  again  ;  and  by  the  spirit 
of  lenity  and  mildness  restore  that  which  in  him  is  decayed  by 


COMMENTARY   ON   GALATIANS.  545 

the  deceit  of  the  devil,  or  by  the  weakness  of  the  flesh.  For  the 
kingdom  whereunto  ye  are  called,  is  a  kingdom,  not  of  terror  or 
heaviness,  but  of  boldness,  joy,  and  gladness.  Therefore  if  you  see 
any  brother  cast  down  and  afflicted  by  occasion  of  sin  which 
he  hath  committed,  run  unto  him,  and  reaching  out  your  hand,  raise 
him  up  again,  comfort  him  with  sweet  words,  and  embrace  him 
with  motherly  arms.  As  for  those  that  be  hard-hearted  and  ob- 
stinate, which  without  fear  continue  careless  in  their  sins,  rebuke 
them  sharply.  But  on  the  other  side,  as  I  said,  they  that  be  over- 
taken with  any  sin,  and  are  heavy  and  sorrowful  for  their  fault 
which  they  have  committed,  must  be  raised  up  and  admonished  by 
you  that  are  spiritual,  and  that  in  the  spirit  of  meakness,  and  not 
in  the  zeal  of  severe  justice,  as  some  have  done,  who,  when  they 
should  have  refreshed  thirsty  consciences  with  some  sweet  consola- 
tion, gave  them  gall  and  vinegar  to  drink  as  the  Jews  did  unto 
Christ  hanging  on  the  cross.  Ezekiel  saith  of  the  shepherds  of  Israel, 
that  they  ruled  the  flock  of  God  with  cruelty  and  rigour ;  but  a 
brother  ought  to  comfort  his  brother  that  is  fallen,  with  a  loving  and 
meek  spirit.  Again  let  him  that  is  fallen  hear  the  word  of  him  that 
raiseth  him  up,  and  beheve  it.  For  God  would  not  have  those  that 
are  bruised  to  be  cast  away,  but  to  be  raised  up,  as  the  Psalm  saith. 
For  God  hath  bestowed  more  upon  them  than  we  have  done,  that 
is  to  say,  the  life  and  blood  of  his  own  Son.  Wherefore  we  ought 
also  to  receive,  to  aid  and  comfort  such  with  all  mildness  and  gen- 
tleness. 

Terse  1.     Considering  thyself  lest  thou  also  he  tempted. 

This  is  a  very  necessary  admonition  to  beat  down  the  sharp 
dealings  of  such  pastors  as  show  no  pity  in  raising  up  and 
restoring  again  them  which  are  fallen.  "  There  is  no  sin,"  saith 
Augustine,  '•  which  any  man  hath  done,  but  another  man  may  do 
the  same."  W  e  stand  on  a  slippery  ground  ;  therefore  if  we  wax 
proud  and  leave  off  our  duty  there  is  nothing  so  easy  unto  us 
as  to  fall.  It  was  well  said  therefore  of  one  in  the  book  called 
"  The  Lives  of  the  Fathers,"  when  it  was  told  him  that  one  of 
his  brethren  was  fallen  into  whoredom :  "  He  fell  yesterday," 
saith  he,  "  and  I  may  fall  to-day."  Paul  therefore  addeth  this 
earnest  admonition,  that  the  pastors  should  not  be  rigorous  and 
unmerciful  towards  the  offenders,  or  measure  their  own  holiness 
by  other  men's  sins ;  but  that  they  should  bear  a  motherly 
aflfection  towards  them,  and  think  thus  with  themselves :  This 

69 


546  COMMENTARY   ON    GALATIAN3. 

man  is  fallen  ;  it  may  be  that  I  also  shall  fall  more  dangerously  and 
more  shamefully  than  he  did.  And  if  they  which  be  so  ready  to 
judge  and  condemn  other,  would  well  consider  their  own  sin,  they 
should  find  the  sins  of  others  which  are  fallen  to  be  but  motes,  and 
their  own  sins  to  be  great  beams.  (Matt.  vii.  3.) 

Let  him  therefore  that  standeth  take  heed  lest  he  fall."  (1  Cor. 
X.  12.)  If  David,  which  was  so  holy  a  man,  full  of  faith  and  the 
Spirit  of  God,  which  had  such  notable  promises  of  God,  which  also 
did  so  many  and  great  things  for  the  Lord,  did  fall  so  grievously, 
and  being  now  stricken  in  years,  was  overthrown  with  youthful  lusts 
after  so  many  divers  temptations  wherewith  God  had  exercised  him, 
why  should  we  presume  of  our  own  constancy  ?  And  God  by  such 
examples  doth  show  unto  us,  first  our  own  weakness  that  v/e  should 
not  wax  proud,  but  stand  in  fear  ;  then  he  showeth  unto  us  his 
judgments,  that  he  can  bear  nothing  less  than  pride,  either  against 
himself  or  against  our  brethren.  Paul  therefore  saith,  not  without 
cause,  "  considering  thyself,  lest  thou  also  be  tempted."  They  that 
be  exercised  with  temptations,  do  know  how  necessary  this  com- 
mandment is.  On  the  other  side,  they  which  be  not  tried  therewith, 
do  not  understand  Paul,  and  therefore  are  not  touched  with  any  pity 
towards  them  that  are  fallen  ;  as  was  to  be  seen  in  Popery,  where 
nothing  else  reigned  but  tyranny  and  cruelty. 

Verse  2.     Bear  ye  one  another's  burdens,  and  so  fidjil  the  law  of 

Christ. 

This  is  a  gentle  commandment ;  to  the  which  he  joineth  a  great 
commendation.  The  law  of  Christ  is  the  law  of  love.  Christ, 
after  he  had  redeemed  us,  renewed  us,  and  made  us  his  church, 
gave  us  no  other  law  but  the  law  of  mutual  love  :  "  A  new  com- 
mandment give  I  to  you,  that  ye  love  together,"  <fec.  (John  xiii.) 
And  to  love  is  not  (as  the  Popish  sophisters  dream)  to  wish 
well  one  to  another,  but  one  to  bear  another's  burden,  that  is,  to 
bear  those  things  which  be  grievous  unto  thee,  and  which  thou 
wouldest  not  willingly  bear.  Therefore  Christians  must  have 
strong  shoulders  and  mighty  bones,  that  they  may  bear  flesh,  that 
is  the  weakness  of  their  brethren  ;  for  Paul  saith,  that  they  have 
burdens  and  troubles.  Love  therefore  is  mild,  courteous,  patient, 
not  eager  in  receiving.  For  it  is  constrained  to  wink  at  many 
things,  and  to  bear  them.  (1  Cor.  xiii.  4.)  Faithful  teachers  do 
see  in  the  church  many  errors  and  oflfences  which  they  are 
compelled  to  bear.    In  the  commonweal,  subjects  are  never  so 


COMMENTARY   ON   GALATIANS.  547 

obedient  to  the  laws  of  the  magistrates  as  they  should  be.  There- 
fore, unless  a  magistrate  can  wink  and  dissemble  in  time  and  place, 
he  shall  never  be  meet  to  rule  the  commonwealth.  In  household 
affairs  there  be  many  things  done,  which  displease  the  master  of 
the  house.  But  if  we  bear  and  wink  at  our  own  vices  and 
offences  which  we  daily  commit,  let  us  also  bear  other  men's 
faults,  according  to  this  saying,  "  Bear  ye  one  another's 
burdens,"  &c.  Again,  "  Thou  shalt  love  thy  neighbour  as  thyself. 
(Rom.  xiii.  9.) 

Seeing  then  there  be  vices  in  every  state  of  hfe,  and  in  all  men, 
therefore    Paul  setteth  forth   the  law  of  Christ   unto   the   faithful, 
whereby  he  exhorteth  them  to  bear  one  another's  burden.     They 
which  do  not  so,  do  plainly  witness  that  they  understand  not  one 
jot  of  the  law  of  Christ,  which  is  the  law  of  love  ;  which,  as  Paul 
saith  (1   Cor.  xiii.,)   believeth   all   things,   hopetli   all  things,  and 
beareth   all   the  burdens   of   the    brethren ;    yet   always   holding, 
notwithstanding,  the  first  commandment,  wherein  they  that  offend 
dp  not  transgress  the  law  of  Christ,  that  is  to  say,  the  law  of 
charity,  they  do  not  hurt  nor  offend   their   neighbour,  but  Christ 
and  his  kingdom,  which  he  hath  purchased  with  his  own  blood. 
This  kingdom  is  not  maintained  by  the  law  of  charity,  but  by  the 
word  of  God,  by  faith,  and  by  the  Holy  Ghost.     This  command- 
ment tlien  of  bearing  one  another's  burden  belongeth  not  to  them 
which  deny  Christ,  and  not  only  do  not  acknowledge  their  sin,  but 
also  defend  it ;   neither  doth  it  belong  unto  those  which  continue 
still  in  their  sins  (who  also  do  partly  deny  Christ;)  but  such  must 
be  forsaken,  lest  we  become  partakers  of  their  evil  works.    (1  Tim. 
V.  22.)     On  the  contrary,  they  which  willingly  hear  the  word  of 
God  and  believe,  and  yet  notwithstanding  against  their  will  do  fall 
into  sin,  and,  after  they  be  admonished,  do  not  only  receive  such  ad- 
monition gladly,  but  also  detest  their  sin  and  endeavour  to  amend  ; 
these,  I  say,  are  they  which  be  overtaken  with  sin,  and  have  the 
burdens  that  Paul  commandeth  us  to  bear.     In  this  case  let  us  not 
be  rigorous  and  mercUess  ;  but  after  the  example  of  Ciirist,  who 
beareth  and  forbeareth  such,  let  us  bear  and  forbear  them  also  ;  for 
if  he  punish  not  such  (which  thing  notwithstanding  he  might  justly 
do,)  much  less  ought  we  so  to  do. 

Verse  3.    For  if  any  man  think  himself  to  he  somewhat^  when 
indeed  he  is  nothing,  he  deceiveth  himself. 

Here  again  he  reprehendeth  the  authors  of  sects,  and  painteth 
them  out  in  their  right  colours,  to  wit,  that  they  be  hard-hearted, 


048  COMMENTARY   ON   GALATIANS. 

merciless,  and  without  compassion,  such  as  despise  the  weak  and 
will  not  vouchsafe  to  bear  their  burdens,  but  require  all  things 
gtraitly  and  precisely  (like  wayward  husbands  and  severe  school- 
masters,) whom  nothing  can  please  but  what  they  themselves  do  ; 
who  also  will  be  always  thy  bitter  enemies,  unless  thou  commend 
whatsoever  they  say  or  do,  and  in  all  things  frame  thyself  according 
to  their  appetite.  Of  all  men  therefore  they  are  the  proudest,  and 
dare  take  upon  them  all  things.  And  this  is  that  Paul  saith  here, — 
they  think  themselves  to  be  somewhat,  that  is  to  say,  that  they  have 
the  Holy  Ghost,  that  they  understand  all  the  mysteries  of  the  Scrip- 
tures, that  they  cannot  err,  &c. 

Wherefore  Paul  addeth  very  well,  that  they  are  nothing ;  but 
that  they  deceive  themselves  with  the  foolish  persuasions  of  their 
own  wisdom  and  holiness.  They  understand  nothing  therefore 
either  of  Christ  or  of  the  law  of  Christ ;  for  if  they  did,  they 
would  say.  Brother,  thou  art  infected  with  such  a  vice,  and  I  am 
infected  with  another.  God  hath  forgiven  me  ten  thousand  talents, 
and  I  will  forgive  thee  an  hundred  pence.  (Matt,  xviii.  24,  28.) 
But  when  they  will  require  all  things  so  exactly  and  with  such  per- 
fection, and  wiU  in  no  wise  bear  the  burdens  of  the  weak,  they  of- 
fend many  with  this  their  sharpness  and  severity,  who  begui  to  de- 
spise, hate,  and  shun  them,  and  seek  not  comfort  or  counsel  at  their 
hands,  nor  regard  what  or  how  they  teach. — Whereas,  contrariwise, 
pastors  ought  so  to  behave  themselves  towards  those  over  whom  they 
have  taken  charge,  that  they  might  love  and  reverence  them,  not  for 
their  person,  but  for  their  office  and  Christian  virtues  which  especially 
ought  to  shine  in  them. 

Paul  therefore  in  this  place  hath  rightly  painted  out  such  severe 
and  merciless  saints,  when  he  saith,  "  They  think  themselves  to 
be  somewhat ;"  that  is  to  say,  being  puffed  up  with  their  own 
foolish  opinions  and  vain  dreams,  they  have  a  marvellous  per- 
suasion of  their  own  knowledge  and  holiness,  and  yet  in  very  deed 
they  are  nothing,  and  do  but  deceive  themselves.  For  it  is  a  mani- 
fest beguiling  when  a  man  persuadeth  himself  that  he  is  somewhat, 
when  indeed  he  is  nothing.  Such  men  are  well  described  in  the 
third  of  the  Apocalypse,  in  these  words  :  "  Thou  sayest,  I  am  rich 
and  increased  with  goods,  and  have  need  of  nothing,  and  knowest 
not  how  thou  art  wretched,  and  miserable,  and  poor,  and  blind,  and 
naked." 


COMMENTARY    ON    GALATIANS.  649 

Terse  4,     But  let  every  man  try  his  own  work,  and  then  he  shall 
have  rejoicing  in  himself  only,  and  not  in  another. 

He  goeth  forward  in  painting  out  those  proud  and  vain-glorious 
fellows.  For  the  desire  of  vain-glory  is  an  odious  and  cursed  vice, 
it  is  the  occasion  of  all  evils,  and  troubleth  both  commonweals  and 
consciences.  And  especially  in  spiritual  matters  it  is  such  an  evil  as 
is  incurable.  And  albeit  that  place  may  be  understood  of  the  works 
of  this  life  or  civil  conversation,  yet  principally  the  Apostle  speaketh 
of  the  work  of  the  ministry,  and  inveigheth  against  those  vain-glo- 
rious heads,  which  with  their  fantastical  opinions  do  trouble  well- 
instructed  consciences. 

And  this  is  the  property  of  those  which  are  infected  with  this 
poison  of  vain-glory,  that  they  have  no  regard  whether  their  works, 
that  is  to  say,  their  ministry,  be  pure,  simple,  and  faithful,  or  not ; 
but  this  they  only  seek,  that  they  may  have  the  praise  of  the  people. 
So  the  false  apostles,  when  they  saw  that  Paul  preached  the  Gospel 
purely  to  the  Galatians,  and  that  they  could  not  bring  any  better 
doctrine,  they  began  to  find  fault  at  those  things  which  he  had  god- 
lUy  and  faithfully  taught,  and  to  prefer  their  own  doctrine  before  the 
doctrine  of  Paul,  and  by  this  subtilty  they  won  the  favour  of  the 
Galatians,  and  brought  Paul  into  hatred  among  them.  There 
the  proud  and  vain-glorious  do  join  these  three  vices  together. 
First,  they  are  greedy  of  glory.  Secondly,  they  are  marvellous 
witty  and  wily  in  finding  fault  with  other  men's  doings  and  say- 
ings, thereby  to  purchase  the  love,  the  well-liking,  and  praise  of  the 
people.  And  thirdly,  when  they  have  once  gotten  a  name  (though 
it  be  by  other  men's  travail,)  they  become  so  stout  and  full  of 
stomach,  that  they  dare  venture  upon  all  things.  Therefore  they 
are  pernicious  and  pestilent  fellows,  whom  I  hate  even  with  my  very 
heart ;  for  they  seek  their  own,  and  not  that  which  is  of  Jesus 
Christ,  (fcc.  (Phil.  ii.  21.) 

Against  such  Paul  speaketh  here.  As  if  he  should  say,  Such 
vain-glorious  spirits  do  their  work,  that  is  to  say,  they  teach  the 
Gospel  to  this  end,  that  they  may  win  praise  and  estimation 
among  men,  that  is,  that  they  may  be  counted  excellent  doctors, 
with  whom  Paul  and  others  might  not  be  compared.  And  when 
they  had  gotten  this  estimation,  then  begin  they  to  reprehend  the 
sayings  and  doings  of  other  men,  and  highly  commend  their  own  : 
and  by  this  subtilty  they  bewitch  the  minds  of  the  people,  who. 
because  they  have  itching  ears,  are  not  only  delighted  with  new 
opinions,  but  also  rejoice  to  see  those  teachers  which  they  had 


550  COMMENTARY   ON    GALATIANS. 

afore,  to  be  abased  and  defaced  by  these  new  upstarts  and  glorious 
heads,  and  all  because  they  are  come  to  a  fulness  and  loathing  of 
the  word. 

Thus  it  ought  not  to  be,  saith  he,  but  let  every  man  be  faithful 
in  his  office  :  let  him  not  seek  his  own  glor)'^,  nor  depend  upon 
the  praise  and  commendation  of  the  people,  but  let  his  only  care 
be  to  do  his  work  truly,  that  is  let  him  teach  the  Gospel  purely. 
And  if  his  work  be  sincere  and  sound,  let  liim  assure  himself  that 
he  shall  lack  no  praise  either  before  God  or  among  the  godly. 
In  the  mean  space,  if  he  be  not  commended  of  the  unthankful 
world,  let  this  nothing  move  him  :  for  he  knoweth  that  the  end 
of  his  ministry  is  not  that  he  but  that  Christ,  should  be  glorified 
thereby.  Wherefore,  being  furnished  with  the  armour  of  righ- 
teousness on  the  right  hand  and  on  the  left,  let  him  say,  I  began 
not  to  teach  the  Gospel  to  the  end  that  the  world  should  magnify 
me,  and  therefore  I  will  not  shrink  from  that  which  1  have  begun, 
if  the  world  hate,  slander,  or  persecute  me.  He  that  is  such  a 
one,  teacheth  the  word  and  attendeth  upon  his  office  faithfully, 
without  any  wordly  respect,  that  is,  without  regard  of  glory  or 
gain,  without  the  strength,  wisdom,  or  authority  of  any  man.  He 
leaneth  not  to  the  praise  of  other  men,  for  he  hath  it  in  him- 
self. 

Wherefore,  he  that  truly  and  faithfully  executeth  his  office  careth 
not  what  the  world  speak  of  him  ;  he  careth  not  whether  the  world 
praise  or  dispraise  him,  but  he  hath  praise  in  himself,  which  is  the 
testimony  of  his  conscience,  and  praise  or  glory  in  God.  He  may 
therefore  say  with  Paul,  This  is  our  rejoicing,  this  is  our  praise  and 
glory,  even  the  testimony  of  our  conscience,  that  in  simplicity  and 
sincerity  before  God,  and  not  in  fleshly  wisdom,  but  in  the  grace  of 
God,  we  have  had  our  conversation  in  the  world.  This  glory  is 
uncorrupt  and  steadfast ;  for  it  dependeth  not  on  other  ipen's  judg- 
ments, but  of  our  own  consciences,  which  bearcth  us  witness  that 
we  have  taught  the  word  purely,  ministeied  the  sacraments  rightly, 
and  have  done  all  things  well,  and  therefore  it  cannot  be  defaced  or 
taken  from  us. 

The  other  glory  which  these  proud  spirits  do  seek,  is  uncertain 
and  most  perilous,  for  that  they  have  it  not  themselves,  but  it 
consisteth  in  the  mouth  and  opinion  of  the  people :  therefore  can 
they  not  have  the  testimony  of  their  own  conscience,  that  they 
have  done  all  things  with  simplicity  and  sincerity  for  the  advan- 
cing of  the  glory  of  God  only,  and  the  salvation  of  souls.  For  this 
is  it  which  they  seek,  that  they  may  be  counted  famous  through 


COMMENTARY   ON    GALATIANS.  551 

the  work  and  labour  of  their  preaching,  and  be  praised  of  men. 
They  have  therefore  a  glory,  a  trust,  and  a  testimony  ;  but  before 
men,  not  in  themselves  nor  before  God.  The  godly  do  not  desire 
glory  after  this  manner.  If  Paul  had  had  his  praise  before  men, 
and  not  in  himself,  he  should  have  been  compelled  to  despair  when 
he  saw  many  cities,  countries,  and  all  Asia  fall  from  him,  when 
he  saw  so  many  offences  and  slanders,  and  so  many  heresies  to 
follow  his  preaching.  Christ  when  he  was  alone,  that  is,  when  he 
was  not  only  sought  for  by  the  Jews  to  be  put  to  death,  but 
also  was  forsaken  of  his  disciples,  was  not  yet  alone,  but  the 
Father  was  with  him,  for  he  had  glory  and  rejoicing  in  himself. 
(John  xvi.  32.) 

So  at  this  day,  if  our  trust,  our  glory,  and  rejoicing  did  depend 
upon  the  judgment  and  favour  of  men,  we  should  die  with  very  an- 
guish and  sorrow  of  heart.  For  so  far  off  is  it  that  the  Papist  sec- 
taries, and  the  whole  world  do  judge  us  worthy  of  any  reverence 
or  praise,  that  they  hate  and  persecute  us  most  bitterly ;  yea,  they 
would  gladly  overthrow  our  ministry  and  root  out  our  doctrine  for 
ever.  We  have  therefore  nothing  before  men  but  reproach ;  but 
we  rejoice  and  we  glory  in  the  Lord,  and  therefore  we  attend  upon 
our  office  cheerfully  and  faithfully,  which  we  know  is  acceptable  to 
him.  Thus  doing,  we  care  not  whether  our  work  do  please  or  dis- 
please the  devil,  whether  the  world  love  or  hate  us.  For  we,  know- 
ing our  work  to  be  well  done,  and  having  a  good  conscience  before 
God,  go  forward  by  honour  and  dishonour,  by  evil  report  and  good 
report,  &c.  (2  Cor.  vi.  8.)  This,  saith  Paul,  is  to  have  rejoicing 
or  glory  in  thyself. 

And  this  admonition  is  very  necessary  against  that  execrable  vice 
of  vain-glory.  The  Gospel  is  a  doctrine,  which  both  of  itself,  and 
also  by  the  malice  of  the  devil,  bringeth  with  it  the  cross  and  perse- 
cution. Therefore  Paul  is  wont  to  call  it  the  word  of  the  cross  and 
of  offence.  It  hath  not  always  steadfast  and  constant  disciples. 
Many  there  be  that  to-day  make  profession  thereof,  and  embrace  it, 
which  to-morrow,  being  offended  with  the  cross,  will  fall  from 
it  and  deny  it.  They  therefore  that  teach  the  Gospel,  to  the 
end  that  they  may  obtain  the  favour  and  praise  of  men,  must 
needs  perish,  and  their  glory  be  turned  to  shame,  when  the 
people  cease  to  reverence  and  magnify  them.  Wherefore  let  all 
pastors  and  ministers  of  the  word  learn  to  have  glory  and  rejoicing 
in  themselves,  and  not  in  the  mouth  of  other  men.  If  there  be 
any  that  praise  them  as  the  godly  are  wont  to  do  ("  by  evil  report 
and  good  report,"  saith  Paul,)  yet  let  them  receive  this  glory  but 


662  COMMENTARY   ON   GALATIANS. 

as  a  shadow  of  true  glory ;  and  let  them  think  the  substance  of 
glory  to  be  indeed  the  testimony  of  their  own  conscience.  He  thai 
doth  so  proveth  his  own  work,  that  is,  he  regardeth  not  his  own 
glory,  but  his  only  care  is  to  do  his  office  faithfully,  that  is  to  say, 
to  teach  the  Gospel  purely,  and  to  show  the  true  use  of  the  sacra- 
ments. When  he  thus  proveth  his  own  work,  he  hath  glory  and 
rejoicing  in  himself,  which  no  man  can  take  from  him ;  for  he  hath 
it  surely  planted  and  grounded  in  his  own  heart,  and  not  in  other 
men's  mouths,  whom  Satan  can  very  easily  turn  away,  and  can 
make  that  mouth  and  tongue  now  full  of  cursing,  which  a  little  be- 
fore was  full  of  blessing. 

Therefore,  sailh  Paul,  if  ye  be  desirous  of  vain-glory,  seek  it 
where  it  should  be  sought,  not  in  the  mouth  of  other  men,  but  in 
your  own  heart ;  which  ye  then  do,  when  ye  execute  your  office 
truly  and  faithfully.  So  shall  it  come  to  pass,  that  besides  the  glory 
which  ye  have  in  yourselves,  ye  shall  have  praise  and  commenda- 
tion also  before  men.  But  if  ye  glory  in  other  men,  and  not  ia 
yourselves,  that  shame  and  confusion  which  ye  have  in  your- 
selves, shall  not  be  without  reproach  and  confusion  also  before 
men.  This  have  we  seen  in  certain  fantastical  spirits  in  these  our 
days  which  proved  not  their  work,  that  is,  they  did  not  seek  only  to 
preach  the  Gospel  and  simply,  but  misused  it  to  gain  praise  among 
men,  contrary  to  the  second  commandment.  Therefore,  after  their 
inward  confusion,  there  followed  also  an  outward  confusion  and 
shame  among  men,  according  to  that  saying,  "  The  Lord  will  not 
hold  him  guiltless  that  taketh  his  name  in  vain."  (Exod.  xx.  9.) 
And  again,  "  They  which  despise  me,  shall  be  despised."  (1  Sam. 
i.  30.) 

Contrariwise,  if  we  seek  first  the  glory  of  God,  by  the  ministry 
of  the  word,  then  surely  our  glory  will  follow,  according  to  that  say- 
ing, "  Him  that  honoureth  me,  I  will  glorify."  To  conclude :  let 
every  man  prove  his  work ;  that  is,  let  him  do  his  endeavour  that 
his  ministry  may  be  faithful ;  for  this  above  all  things  is  required 
in  the  ministers  of  the  word.  (1  Cor.  iv.)  As  if  he  should  say.  Let 
every  man  endeavour  purely  and  faithfully  to  teach  the  word,  and 
let  him  have  an  eye  to  nothing  else  but  the  glory  of  God  and  the 
salvation  of  souls  ;  then  shall  his  work  be  faithful  and  sound  :  then 
shall  he  have  glory  and  rejoicing  in  his  own  conscience,  so  that  he 
may  bodly  say.  This  my  doctrine  and  ministry  pleaseth  God. 
And  this  is  indeed  an  excellent  glory. 

This  sentence  may  also  be  well  applied  to  those  works  which 
are  done  of  the  faithful  in  every  state  of  life.    As  if  a  magistrate 


COMMENTARY   ON    GALATIANS.  553 

an  householder,  a  servant,  a  schoolmaster,  a  scholar  abide  in  his 
vocation,  and  do  his  duty  therein  faithfully,  not  troubling  himself 
with  those  works  which  pertain  not  to  his  vocation,  he  may  glory 
and  rejoice  in  himself ;  for  he  may  say,  I  have  done  the  works  of 
my  vocation  appointed  unto  me  by  God,  with  such  faithfulness  and 
diligence  as  I  was  able.  Therefore  I  know  that  this  work,  being 
done  in  faith  and  obedience  to  God,  pleaseth  God.  If  other  speak 
evil  of  it,  I  pass  little  thereof  For  there  be  always  some  which 
despise  and  slander  the  doctrine  and  life  of  the  godly  ;  but  God 
hath  threatened  to  destroy  all  lying  lips  and  slanderous  tongues. 
Therefore  whilst  such  men  do  greedily  seek  after  vain-glory,  and 
with  lies  and  slanders  go  about  to  deface  the  godly,  it  happeneth  to 
them  as  Paul  saith,  "  Whose  glory  is  their  shame."  (Phil.  iii.  19.) 
And  in  another  place,  "  Their  foolishness  shall  be  known  to  all 
men."  (2  Tim.  iii.  9.)  By  whom  ?  Even  by  God  the  righteous 
Judge,  who  as  he  will  utter  their  false  accusations  and  slanders,  so 
will  he  reveal  the  righteousness  of  the  godly  like  the  noon-day,  as 
it  is  said,  Psalm  xxxvii. 

This  clause,  in  himself  (to  touch  this  also  by  the  way,)  must  so 
be  understood  that  God  be  not  excluded :  that  is,  that  every  man 
may  know,  in  what  godly  state  of  life  soever  he  be,  that  his  work 
is  a  divine  work  ;  for  it  is  the  work  of  his  vocation  having  the 
commandment  of  God. 

Verse  5.     For  every  man  shall  hear  his  own  burden. 

This  is,  as  it  were,  the  reason  or  confirmation  of  the  former  sen*- 
tence,  lest  any  man  should  lean  to  other  men's  judgments  in 
praising  and  commending  of  him.  As  if  he  said,  It  is  extreme 
madness  for  thee  to  seek  glory  in  another,  and  not  in  thyself;  for 
in  the  agony  of  death,  and  the  last  judgment,  it  shall  nothing  profit 
thee,  that  other  men  have  praised  thee ;  for  other  men  shall  not 
bear  thy  burden,  but  thou  shalt  stand  before  the  judgment  seat  of 
Christ,  and  shalt  bear  thy  burden  alone.  There  thy  praisers 
shall  nothing  help  thee.  For  when  we  die,  these  praises  shall 
cease.  And  in  that  day,  when  the  Lord  shall  judge  the  secrets  of 
all  hearts,  the  witness  of  thine  own  conscience  shall  stand  either 
with  thee  or  against  thee.  (Rom.  ii.  15.)  Against  thee,  if  thou 
glory  in  other  men  ;  with  thee,  if  thou  have  it  in  thyself,  that  is  to 
say,  if  thy  conscience  bear  thee  witness  that  thou  hast  done 
thy  duty  in  the  ministry  of  the  word,  or  otherwise  according  to 
thy  calling,  sincerely  and  faithfully,  having  respect  to  the  glory 
of   God  only  and  the   salvation   of   souls.      And  these  words, 

70 


664  COMMENTARY    ON    GALATIANS. 

"  Every  man  shall  bear  his  own  judgment,"  are  very  vehement,  and 
ought  so  to  terrify  us,  that  we  should  not  be  desirous  of  vain-glory. 

And  this  moreover  is  to  be  noted,  that  we  are  not  here  in  the  mat- 
ter of  justification,  where  nothing  availeth  but  mere  grace  and  for- 
giveness of  sins,  which  is  received  by  faith  alone ;  where  all  four 
works  also,  yea  even  our  best  works,  and  such  as  are  done  accord- 
ing to  God's  calling,  have  need  of  forgiveness  of  sins:  but  this  is 
another  case.  He  treateth  not  here  of  the  remission  of  sins  ;  but 
compareth  true  works  and  hypocritical  works  together.  These 
things  therefore  ought  thus  to  be  taken,  that  although  the  work  or 
ministry  of  a  godly  pastor  is  not  so  perfect,  but  that  he  hath  need 
of  forgiveness  of  sins,  yet  in  itself  it  is  good  and  perfect,  in  compari- 
son of  the  ministry  of  tiie  vain-glorious  man. 

So  our  ministry  is  good  and  sound,  because  we  seek  thereby  the 
glory  of  God,  and  the  salvation  of  souls.  But  the  ministry  of  the 
fantastical  heads  is  not  so,  for  they  seek  their  own  praise.  Albeit 
therefore  that  no  works  can  quiet  the  conscience  before  God,  yet  is  it 
necessary  that  we  should  persuade  ourselves  that  we  have  done  our 
work  uprightly,  truly,  and  according  to  God's  calling  ;  that  is,  that 
we  have  not  corrupted  the  Word  of  God,  but  have  taught  it  purely 
and  faithfully.  This  testimony  of  conscience  we  have  need  of, 
that  we  have  done  our  duty  uprightly  in  our  function  and  calling, 
and  led  our  hfe  accordingly.  So  far  ought  we  then  to  glory  as 
touching  our  works,  as  we  know  them  to  be  commanded  of  God, 
and  that  they  please  him.  For  every  one  in  the  last  judgment  shall 
bear  his  own  burden,  and  therefore  other  men's  praises  shall  there 
nothing  help  or  profit  him. 

Hitherto  he  had  spoken  against  that  most  pestilent  vice  vain- 
glory ;  for  the  suppressing  whereof,  no  man  is  so  strong,  but  that 
he  hath  need  of  continual  prayer.  For  what  man,  almost  even 
among  the  godly,  is  not  delighted  with  his  own  praises?  Only 
the  Holy  Ghost  can  preserve  us,  that  we  be  not  infected  with 
this  vice. 

Verse  6.     Let  him  that  is  taught  in  the  word,  make  him,  that 
teacheth  him  partaker  of  all  his  goods. 

Here  he  preacheth  to  the  disciples  or  hearers  of  the  word,  com- 
manding them  to  bestow  all  good  things  upon  those  which  have 
taught  and  instructed  them  in  the  word.  I  have  sometimes 
marvelled  why  the  Apostles  commanded  the  churches  so  diligently 
to  nourish  their  teachers.  For,  in  Popery,  I  saw  that  all  men  gave 
abundantly  to  the  building  and  maintaining  of  goodly  temples,  to 


COMMENTARY   ON   GALATIANS.  555 

the  increasing  of  the  revenues  and  hvings  of  those  which  were 
appointed  to  their  idolatrous  service.  Hereof  it  came  that  the 
estimation  and  riches  of  the  bishops  and  the  rest  of  the  clergy  did 
so  increase,  that  every  where  they  had  in  possession  the  best  and 
most  fruitful  grounds.  Therefore  thought  I,  that  Paul  had  com- 
manded this  in  vain,  seeing  that  all  manner  of  good  things  were 
not  only  abundantly  given  to  the  clergy,  but  also  they  overflowed 
in  wealth  and  riches.  Wherefore  I  thought  that  men  ought 
rather  to  be  exhorted  to  withhold  their  hands  from  giving, 
than  encouraged  to  give  any  more  :  for  I  saw  that,  by  this  excessive 
liberality  of  men,  the  covetousness  of  the  clergy  did  increase. 
But  now  I  know  the  cause  why  they  had  such  abundance  of  good 
things  heretofore,  and  now  the  pastors  and  ministers  of  the  word  do 
want. 

Beforetime,  when  nothing  else  was  taught  but  errors  and  wicked 
doctrine,  they  had  such  plenty  of  all  things,  that  of  Peter's  patri- 
mony (which  denied  that  he  had  either  silver  or  gold,)  and  of 
spiritual  goods  (as  they  called  them,)  the  Pope  was  become  an 
emperor,  the  cardinals  and  bishops  were  made  kings  and  princes 
of  the  world.  But  now,  since  the  Gospel  hath  been  preached  and 
published,  the  professors  thereof  be  as  rich  as  sometime  Christ 
and  his  Apostles  were.  We  find  then  by  experience,  how  well  this 
commandment  of  nourishing  and  maintaining  the  pastors  and 
ministers  of  God's  Word  is  observed,  which  Paul  here  and  in  other 
places  so  diligently  repeateth  and  beateth  into  the  heads  of  his 
hearers.  There  is  now  no  city  which  is  known  to  us,  that  nourish- 
eth  and  maintaineth  her  pastors  and  preachers ;  but  they  are  all  en- 
tertained with  those  goods  which  were  given,  not  unto  Christ,  to 
whom  no  man  giveth  any  thing, — for  when  he  was  born  he  was 
laid  in  a  manger  instead  of  a  bed,  because  there  was  no  room  for 
him  in  the  inn.  (Luke  ii.  7.)  Afterwards,  being  conversant  among 
men,  he  had  not  whereon  to  lay  his  head.  (Matt.  viii.  20.)  And, 
briefly,  being  spoiled  of  his  garments,  and  hanging  naked  upon  the 
cross  between  two  thieves,  he  died  most  miserably.  (Matt,  xxvii. 
38,) — but  to  the  Pope,  for  the  maintenance  of  his  abominations,  and 
because  he,  oppressing  the  Gospel,  taught  the  doctrines  and  tradi- 
tions of  men,  and  set  up  idolatry. 

And  as  oft  as  I  read  the  exhortations  of  Paul,  whereby 
he  persuadeth  the  churches,  that  they  should  either  nourish  their 
pastors,  or  give  somewhat  to  the  relief  of  the  poor  saints  in  Jewry, 
I  do  greatly  marvel,  and  am  ashamed  that  so  great  an  Apostle 
should  be  constrained  to  use  so  many  words  for  the  obtaining  of 


656  COMMENTARY   ON   GALATIANS. 

this  benefit  of  the  congregations.  Writing  to  the  Corinthians,  he 
treateth  of  this  matter  in  two  whole  chapters.  (2  Cor.  viii.  and  ix.) 
I  would  be  loth  to  defame  Wyttenberg,  which  indeed  is  nothing  to 
Corinth,  as  he  defamed  the  Corinthians  in  begging  so  carefully  for 
the  relief  and  succour  of  the  poor.  But  this  is  the  lot  of  the  Gospel 
when  it  is  preached,  that  not  only  no  man  is  willing  to  give 
any  thing  for  the  finding  of  ministers  and  maintaining  of  scholars, 
but  men  begin  to  spoil,  to  rob,  and  to  steal,  and  with  divers  crafty 
means  one  to  beguile  another.  To  be  brief,  men  seem  suddenly 
to  grow  out  of  kind,  and  to  be  transformed  into  cruel  beasts. 
Contrariwise,  when  the  doctrine  of  devils  was  preached,  then  men 
were  prodigal,  and  oflfered  all  things  willingly  to  those  that  deceived 
them.  (1  Tim.  iv.  2.)  The  prophets  do  reprove  the  same  sin 
in  the  Jews,  which  were  loth  to  give  any  thing  to  the 
godly  priests  and  Levites,  but  gave  all  things  plentifully  to  the 
wicked. 

Now  therefore  we  begin  to  understand  how  necessary  this 
commandment  of  Paul  is  as  touching  the  maintenance  of  the 
ministers  of  the  Church.  For  Satan  can  abide  nothing  less  than 
the  light  of  the  Gospel.  Therefore  when  he  seeth  that  it  beginneth 
to  shine,  then  doth  he  rage,  and  goeth  about  with  all  main  and 
might  to  quench  it.  And  this  he  attempted  two  manner  of  ways ; 
first  by  lying  spirits  and  force  of  tyrants  ;  and  then  by  poverty  and 
famine.  But  because  he  could  not  hitherto  oppress  the  Gospel  in 
this  country,  praised  be  God,  by  heretics  and  tyrants,  therefore  he 
attempteth  to  bring  it  to  pass  the  other  way,  that  is,  by  withdrawing 
the  livings  of  the  ministers  of  the  word,  to  the  end  that  they,  being 
oppressed  with  poverty  and  necessity,  should  forsake  the  ministry, 
and  so  the  miserable  people  being  destitute  of  the  Word  of  God, 
should  become  in  time  as  savage  as  wild  beasts.  And  Satan  help- 
eth  forward  this  horrible  enormity  by  ungodly  magistrates  in 
the  cities,  and  also  by  noblemen  and  gentlemen  in  the  country, 
who  take  away  the  church  goods,  whereby  the  ministers  of 
the  Gospel  should  live,  and  turn  them  to  wicked  uses.  "  These 
goods,"  saith  the  prophet  Micah  (chap.  i.  7,)  "  were  gathered  of 
the  hire  of  an  harlot,  and  therefore  to  an  harlot's  hire  shall  they 
return." 

Moreover,  Satan  turneth  men  particularly  also  from  the  Gospel 
by  overmuch  fulness.  For  when  the  Gospel  is  diligently  and  daily 
preached,  many  being  glutted  therewith  begin  to  loathe  it,  and 
and  by  little  and  little  become  negligent  and  untoward  to  all  godly 
exercises.     Again,  there  is  no  man  that  will  now  bring  up  his 


COMMENTARY   ON    GALATIANS.  657 

children  in  good  learning,  and  much  less  in  the  study  of  the  holy 
Scripture,  but  they  employ  them  wholly  to  gainful  arts  or  occupa- 
tions. All  these  are  Satan's  practices,  to  no  other  end  but  that  he 
may  oppress  the  Gospel  in  this  our  country  without  any  violence  of 
tyrants  or  subtle  devices  of  heretics. 

It  is  not  without  cause  therefore  that  Paul  warneth  the  hearers 
of  the  Gospel  to  make  their  pastors  and  teachers  partakers  with 
them  in  all  good  things.  "  If  we  (saith  he  to  the  Corinthians) 
have  sown  to  you  spiritual  things,  is  it  a  great  matter  if  we  reap 
your  worldly  things?"  (I  Cor.  ix.  11.)  The  hearers  therefore 
ought  to  minister  carnal  things  to  them  of  whom  they  have 
received  spiritual  things.  But  both  husbandmen,  citizens,  and 
gentlemen  do  at  this  day  abuse  our  doctrine,  that  under  the 
colour  thereof  they  may  enrich  themselves.  Heretofore,  when 
the  Pope  reigned,  there  was  no  man  which  paid  not  somewhat 
yearly  to  the  priests  for  masses,  dirges,  trentals,  and  such  trash. 
The  begging  friars  had  also  their  part.  The  merchandises 
of  Rome  likewise,  and  daily  offerings,  carried  away  somewhat. 
From  these  and  from  an  infinite  number  of  such  exactions, 
our  countrymen  are  now  delivered  by  the  Gospel.  But  so 
far  off  is  it  that  they  are  thankful  unto  God  for  this  liberty, 
that  of  prodigal  givers  they  are  now  become  stark  thieves 
and  robbers,  and  will  not  bestow  one  farthing  upon  the  Gospel  or 
the  ministers  thereof,  nor  give  any  thing  for  the  relief  and  succour 
of  the  poor  saints ;  which  is  a  certain  token  that  they  have 
lost  both  the  word  and  faith,  and  that  they  have  no  spiritual 
goodness  in  them.  For  it  is  impossible  that  such  as  are  godly 
indeed  should  suffer  their  pastors  to  live  in  necessity  and  penury. 
But  forasmuch  as  they  laugh  and  rejoice  when  their  pastors  suffer 
any  advesity,  and  withhold  their  living,  or  give  it  not  with  such 
faithfulness  as  they  ought,  it  is  a  plain  token  they  are  worse  than 
the  heathen. 

But  they  will  feel  ere  it  be  long  what  calamities  will  follow  this 
unthankfulness ;  for  they  shall  lose  both  temporal  and  spiritual 
things.  For  this  sin  must  needs  be  grievously  punished.  And 
certainly  I  think  that  the  churches  in  Galatia,  Corinth,  and  other 
places  were  so  troubled  by  the  false  apostles  for  no  other  cause 
but  for  that  they  little  regarded  their  true  pastors  and  preachers. 
For  it  is  good  reason  that  he  which  refuseth  to  give  a  penny  to 
God,  who  offereth  unto  him  all  good  things  and  life  everlasting, 
should  give  a  piece  of  gold  to  the  devil,  the  author  of  all  evils,  and 


568  COMMENTARY   ON   GALATIANS. 

death  everlasting.  Whoso  will  not  serve  God  in  a  little,  and  that  to 
his  own  inestimable  benefit,  let  him  serve  the  devil  in  much  to  his 
extreme  and  utter  confusion.  Now  therefore,  since  the  light  of  the 
Gospel  beginneth  to  shine,  we  see  what  the  devil  is  and  what  the 
world  is. 

In  that  he  saith,  "  in  all  his  goods,"  it  is  not  so  to  be  taken  that 
all  men  are  bound  to  give  all  that  they  have  to  their  ministers,  but 
that  they  should  maintain  them  liberally,  and  give  them  that  where- 
by they  may  be  well  able  to  live. 

Verse  7.     Be  not  deceived,  for  God  is  not  mocked. 

The  Apostle  prosecuteth  this  place  of  the  nourishing  and  maintain- 
ing of  ministers  so  earnestly,  that  to  his  former  reprehension  and  ex- 
hortation he  addeth  now  also  a  threatening,  saying,  ."  God  is  not 
mocked."  And  here  he  toucheth  to  the  quick  the  perverseness  of 
our  countrymen  which  proudly  despise  our  ministry.  For  they 
think  it  to  be  but  a  sport  and  a  game ;  and  therefore  they  go  about 
(especially  the  gentlemen)  to  make  their  pastors  subject  unto  them 
like  servants  and  slaves.  And  if  we  had  not  so  godly  a  prince,  and 
one  that  so  loveth  the  truth,  they  had,  ere  this  time,  driven  us  out 
of  the  country.  When  the  pastors  ask  their  duty,  or  complain  that 
they  suffer  penury,  they  cry  out,  The  priests  be  covetous,  they 
would  have  plenty ;  no  man  is  able  to  satisfy  their  insatiable  covet- 
ousness  :  if  they  were  true  gospellers,  they  should  have  nothing  of 
their  own,  but,  as  poor  men,  ought  to  follow  poor  Christ,  and  to 
suffer  all  adversities,  (fee. 

Paul  horribly  threateneth  here  such  tyrants,  and  such  mockers 
of  God,  who  so  carelessly  and  proudly  do  scorn  the  miserable 
preachers,  and  yet  will  seem  to  be  gospellers,  and  not  to  be 
mockers  of  God,  but  to  worship  him  very  devoutly.  "Be  not 
deceived,"  sailh  he,  "  God  is  not  mocked  ;"  that  is  to  say,  he 
doth  not  suffer  himself  to  be  mocked  in  his  ministers.  For  he 
saith,  "He  that  despiseth  you  despiseth  me."  (Luke  x.  16.) 
Also  he  saith  unto  Samuel,  "  They  have  not  cast  thee  away,  but 
me."  (1  Sam.  vii.  8.)  Therefore,  O  ye  mockers,  although  God 
defer  his  punishment  for  a  season,  yet  when  he  seeth  time  he  will 
find  you  out,  and  will  punish  this  contempt  of  his  word  and  bitter 
hatred  which  ye  bear  against  his  ministers.  Therefore  ye  deceive 
not  God  but  yourselves,  and  ye  shall  not  laugh  at  God,  but  he 
will  laugh  at  you.  (Psal.  ii.)  But  our  proud  gentlemen,  citizens, 
and  common  people,  are  nothing  at  all  moved  with  their  dreadful 


COMMENTARY   ON   GALATIANiS.  559 

threatening.  Nevertheless  they  shall  feel,  when  death  approacheth, 
whether  they  have  mocked  themselves  or  us ;  nay,  rather  not  us 
but  God  himself,  as  Paul  saith  here.  In  the  mean  time,  because 
they  proudly  despise  our  admonitions  with  an  intolerable  pride,  we 
speak  these  things  to  our  comfort,  to  the  end  we  may  know 
that  it  is  better  to  suffer  wrong  than  to  do  wrong  :  for  patience  is 
ever  innocent  and  harmless.  (Psal.  xxxiv.  10.)  Moreover, 
God  will  not  suffer  his  ministers  to  starve  for  hunger ;  but 
even  when  the  rich  men  suffer  scarcity  and  hunger,  he  will  feed  / 
them,  and  in  the  days  of  famine  they  shall  have  enough.  (Psal,  1 
xxxvii.  19.) 

Yerse  7.     For  whatsoever  a  man  soioeth,  that  he  shall  reap. 

All  these  things  tend  to  this  purpose,  that  ministers  should  be 
nourished  and  maintained.  For  my  part,  I  do  not  gladly  interpret 
such  sentences  ;  for  they  seem  to  commend  us,  and  so  they  do  in- 
deed. Moreover,  if  a  man  stand  much  in  repeating  such  things  to 
his  hearers,  it  hath  some  show  of  covetousness.  Notwithstand- 
ing, men  must  be  admonished  hereof,  that  they  may  know 
that  they  ought  to  yield  unto  their  pastors  both  reverence  and  a  ne- 
cessary living.  Our  Saviour  Christ  teacheth  the  same  thing  in  the 
tenth  of  Luke  :  "  Eating  and  drinking  such  things  as  they  have  ; 
for  the  labourer  is  worthy  of  his  reward."  And  Paul  saith  in 
another  place,  "  Do  ye  not  know  that  they  which  sacrifice,  in  the 
temple,  live  of  the  sacrifices  ;  and  that  they  which  serve  at  the  altar, 
are  partakers  of  the  altar  ?  Even  so  hath  the  Lord  ordained,  that 
they  which  preach  the  Gospel  should  live  of  the  Gospel."  (1  Cor. 
ix.  13,  14.) 

It  is  good  that  we  also  which  are  in  the  ministry  should  know 
these  things,  lest  for  our  labour  we  might  with  evil  conscience 
receive  the  stipend  which  is  given  unto  us  of  the  Pope's  goods.- 
And  although  such  goods  were  heaped  together  by  mere  fraud 
and  deceit ;  yet  notwithstanding  God  spoiled  the  Egyptians 
(Exod.  iii.  22,)  that  is  to  say,  the  Papists,  of  their  goods,  turneth 
them  here  amongst  us,  to  a  good  and  holy  use  ;  not  when  noble- 
men and  gentlemen  spoil  them  and  abuse  them,  but  when  they 
which  set  forth  God's  glory,  and  bring  up  youth  virtuously, 
are  maintained  therewith.  Let  us  know  then  that  we  may  with 
good  conscience,  since  God  hath  ordained  and  commanded  that 
they  which  preach  the  Gospel  should  live  of  the  Gospel,  use  those 
things  that  are  given  us  of  the  church,  goods  for  the  necessary 
sustentation  of  our  life,  to  the  end  we  may  attend  upon  our  office 


660  COMMENTARY  ON   GALATIANS. 

the  better.    Let  no  man  therefore  make  any  scruple  hereof,  aa 
though  it  were  not  lawful  for  him  to  use  such  goods. 

Verse  8.  For  he  that  soweth  in  the  flesh,  shall  of  the  flesh  reap 
corruption :  hut  he  that  soweth  in  the  Spirit,  shall  of  the  Spirit 
reap  everlasting  life. 

He  addeth  a  similitude  and  an  allegory.  And  this  general  sen- 
tence of  sowing,  he  applieth  to  the  particular  matter  of  nourishing 
and  maintaining  the  ministers  of  the  word,  saying,  "  He  that 
soweth  in  the  Spirit,"  that  is  to  say,  he  that  cherisheth  the 
teachers  of  God's  work,  doth  a  spiritual  work,  and  shall  reap 
everlasting  life.  Here  riseth  a  question,  whether  we  deserve 
eternal  life  by  good  works  ?  For  so  Paul  seemeth  to  avouch  in 
this  place.  As  touching  such  sentences  which  speak  of  works  and 
the  reward  of  them,  we  have  treated  very  largely  before  in  the  fifth  \ 
chapter.  And  very  necessary  it  is,  after  the  example  of  Paul, 
to  exhort  the  faithful  to  good  works,  that  is  to  say,  to  exercise  their 
faith  by  good  works.  For  if  they  follow  not  faith,  it  is  a  manifest 
token  that  their  faith  is  no  true  faith.  Therefore  the  Apostle  saith 
"  He  that  soweth  in  the  flesh,"  (some  understand  it  in  his  own 
flesh,)  that  is  to  say,  he  that  giveth  nothing  to  the  ministers  of 
God's  word,  but  only  feedeth  and  careth  for  himself  (which  is  the 
counsel  of  the  flesh,)  that  man  shall  of  the  flesh  reap  corruption, 
not  only  in  this  present  Ufe,  but  also  in  the  life  to  C9me.  For  the 
goods  of  the  wicked  shall  waste  away,  and  they  themselves  also  at 
length  shall  shamefully  perish.  The  Apostle  would  fain  stir  up  his 
hearers  to  be  liberal  and  beneficial  towards  their  pastors  and 
preachers.  But  what  a  misery  is  it,  that  the  perverseness  and  in- 
gratitude of  men  should  be  so  great,  that  the  churches  should  need 
this  admonition  ! 

The  Encratites  abused  this  place,  for  the  confirmation  of 
their  wicked  opinion  against  marriage,  expounding  it  after  this 
manner  :  "  He  that  soweth  in  the  flesh,  shall  reap  corruption,"  that 
is  to  say  he  that  marrieth  a  wife,  shall  be  damned  ;  ergo,  a  wife  is 
a  damnable  thing,  and  marriage  is  evil,  forasmuch  as  tliere  is  in 
it  a  sowing  in  the  flesh.  These  beasts  were  so  destitute  of  all  judg- 
ment, that  they  perceived  not  whereabout  the  Apostle  went. 
I  speak  this  to  the  end  ye  may  see  how  easily  the  devil  by 
his  ministers,  can  turn  away  the  hearts  of  the  simple  from  the  truth. 
Germany  shall  shortly  have  an  infinite  number  of  such  beasts,  yea, 
and  already  hath  very  many:  for,  on  the  one  side,  it  perse- 
cuteth  and  killeth  the  godly  ministers ;  and  on  the  other  side,  it 


COMMENTARY   ON   GALATIANS.  561 

neglecteth  and  despiseth  them,  and  suffereth  them  to  live  in  great 
-penury.  iLet  us  arm  ourselves  against  these,  and  such-like  errors,, 
and  let  us  learn  to  know  the  true  meaniiig  6f  the  Scriptures.  For 
Paul  speaketh  not  here  of  matrimony,  but  of  riourishing  the  minis- 
ters of  the  church,  which  every  man,  that  is  endued  but  with  the 
common  judgment  of  reason,  may  perceive.  And  although  this 
nourishment  is  but  a  corporal  thing,  yet  notwithstanding  he  calleth 
it  a  sowing  in  the  Spirit.  Contrariwise,  when  men  greedily  scrape 
tpgether  what  they  can,  and  seek  only  their  own  gain,  he  calleth  it 
a  sowing  in  the  flesh.  He  pronounceth  those  which  sow  in  the 
Spirit,  to  be  blessed  both  in  this  life  and  the  life  to  come ;  and  the 
other  which  sow  in  the  flesh,  to  be  both  accursed  in  this  hfe  arid  ia 
the  life  to  come.  • 

Verse  9.     And  let  us' not  be  weary  in  doing  good,  for  in  due  time 
we  shall,  reap  without  weariness. 

The  Apostle,  intending  to  close,  up  his  Epistle,  passeth  from  the. par- 
ticular to  the  general,  and  exhorteth  generally  to  all  good  works. 
As  if  he  should  say.  Let  us  be  liberal  and  boi^tiful,  not  only 
towards  the  ministers  of  the  word,  but  also  towards  all  other 
men,  and  that  without  weariness.  For  it  is  an  easy  matter  for  a 
man  to  do  good  once  or  twice  ;  but  to  continue,  and  not  to  be  dis- 
couraged through  the  mgratitude  and  perverseness  of  those  to 
whom  he  hath  done  good,  that  is  very  hard.  Therefore  he  doth 
not  only  exhort  us  to  do  good,  but.  also  not  to  be  weary  in  doing 
good.  And  to  persuade  us  the  more  easily  thereunto,  he  addeth, 
"  For  in  due  time  we  shall  reap  without  weariness."  As  if  he  said. 
Wait  and  look  for  the  perpetual  harvest  that  is  to  come,  and 
then  shall  no  ingratitude  or  perverse  dealing  of  men  be  able 
to  pluck  you  away  from  well  doing ;  for  in  the  harvest-time  ye 
shall  receive  most  plentiful  increase  and  fruit  of  your  seed.  Thus 
with  most  sweet  words,  he  exhorteth  the  faithful  to  the  doing  of 
good  works. 

Verse  10.     Therefore  while  we  have  time,  let  us  do  good  unto  all 
men,  but  specially  to  those  that  be  of  the  household  of  faith. 

This  is  the  knitting  up  of  his  exhortation  for  the  liberal  main- 
taining and  nourishing  of  the  ministers  of  the  word,  and  giving  of 
alms  to  all  such  as  have  need.  'As  if  he  had  said,  Let  us  do  good 
while  it  is  day ;  for  when  night  cometh,  we  can  no  longer  work. 
(John  ix.  4.)  Indeed  men  work  many  things  when  the  light  of 
truth  is  taken  away,  but  all  in  vain :  for  they  walk  in  darkness, 

71 


662  COMMENTARY    ON    GALATIANS. 

and  wot  not  whither  they  go,  and  therefore  all  their  life,  works, 
sufferings,  and  death  are  in  vain.  (John  xii.  35.)  And  by  these 
words  he  toucheth  the  Galatians.  As  if  he  should  say.  Except  ye 
continue  in  the  sound  doctrine  which  ye  have  received  of  me,  your 
working  of  much  good,  your  suffering  of  many  troubles,  and 
such  other  things,  profit  you  nothing ;  as  he  said  before  in  the 
third  chapter,  "  Have  ye  suffered  so  many  things  in  vain  ?"  And 
by  a  new  kind  of  speech,  he  termeth  those  the  household  of  faith 
which  are  joined  with  us  in  the  fellowship  of  faith,  among  whom 
the  ministers  of  the  word  are  the  chiefest,  and  then  all  the  rest  of 
the  faithful. 

Verse  11.     Behold,  what  a  letter  I  have  written  unto  you  with 
mine  own  hand. 

He  closeth  up  his  Epistle  with  an  exhortation  to  the  faithful,  and 
with  a  sharp  rebuke  or  invective  against  the  false  apostles — 
"  Behold,"  saith  he,  "  what  a  letter  I  have  written  unto  you  with 
mine  own  hand."  This  he  saith  to  move  them,  and  to  show  his 
motherly  affecdon  towards  them.  As  if  he  should  say,  I  never 
wrote  so  long  an  epistle  with  mine  own  hand  to  any  other  church 
as  I  have  done  unto  you.  For  as  for  his  other  Epistles,  as  he 
spake,  other  wrote  them,  and  afterwards  he  subscribed  his 
salutation  and  name  with  his  own  hand,  as  it  is  to  be  seen  in  the 
end  of  his  Epistles.  And  in  these  words,  as  I  suppose,  he  hath 
respect  to  the  length  of  the  Epistle.  Other  some  take  it  other- 
wise. 

Verse  12.  As  many  as  desire  to  please  in  thefiesh,  compel  you  to 
be  circumcised,  only  because  they  would  not  suffer  the  persecu- 
tion of  the  cross  of  Christ. 

Before  he  cursed  the  false  apostles.  Now,  as  it  were,  repeat- 
ing the  same  thing  again,  but  with  other  words,  he  accuseth  thera 
very  sharply,  to  the  end  he  may  fear  and  turn  away  the  Galaiians 
from  their  doctrine,  notwithstanding  the  great  authority  which 
they  seemed  to  have.  The  teachers  which  ye  have,  saith  he,  are 
such  as  first  regard  not  the  glory  of  Christ,  and  the  salvation  of 
your  souls,  but  only  seek  their  own  glory.  Secondly,  they  fly  the 
cross.  Thirdly,  they  understand  not  those  things  which  they 
teach. 

These  false  teachers,  being  accused  of  the  Apostles  for  three 
such  execrable  enormities,  were  worthy  to  be  avoided  of  all  men. 
But  yet  all  the  Galatians  obeyed  not  this  warning  of  Paul.     And 


COMMENTARY    ON    GALATIANS.  563 

Paul  doth  the  false  apostles  no  wrong  when  he  so  vehemently  in- 
veigheth  against  them  ;  but  he  justly  condemneth  them  by  his  apos- 
tolic authority.  In  like  manner,  when  we  call  the  Pope  Antichrist, 
his  bishops,  and  his  shavelings  a  cursed  generation,  we  slander 
them  not,  but  by  God's  authority  we  judge  them  to  be  accursed,  ac- 
cording to  that  which  he  said  in  the  first  chapter — ■'  If  we,  or  an  an- 
gel from  heaven,  preach  otherwise  than  we  have  preached  unto  you 
accursed  be  he :"  for  they  hate,  persecute,  and  overthrow  the  doc- 
trine of  Christ. 

Your  teachers  (saith  he)  are  vain  heads,  and  not  regarding  the 
glory  of  Christ  and  your  salvation,  they  seek  only  their  own  glory. 
Again,  because  they  are  afraid  of  the  cross,  they  preach  circumci- 
sion, and  the  righteousness  of  the  flesh,  lest  they  should  provoke 
the  Jews  to  hate  and  persecute  them.  Wherefore,  although  ye 
hear  them  never  so  gladly  and  never  so  long,  yet  shall  ye  hear  but 
such  as  make  their  belly  their  God,  seek  their  own  glory,  and  shun 
the  cross.  And  here  is  to  be  noted  a  certain  vehemeiicy  in  the  word 
compel.  For  circumcision  is  nothing  of  itself:  but  to  be  compelled 
to  circumcision,  and,  when  a  man  hath  received  it,  to  put  righteous- 
ness and  holiness  therein ;  and  if  it  be  not  received,  to  make  it  a 
sin  ;  that  is  an  injury  unto  Christ.  Of  this  matter  I  have  spoken 
largely  enough  heretofore. 

Verse  13.  For  they  themselves  that  are  circumcised,  do  not  keep 
the  law ;  but  they  would  have  you  circumcised,  that  they  m,ight 
glory  in  your  flesh. 

Is  not  Paul  here  worthy  to  be  called  an  heretic  ?  for  he  saith,  that 
not  only  the  false  apostles,  but  all  the  nation  of  the  Jews  which 
were  circumcised,  keep  not  the  law,  but  rather  that  they  which 
were  circumcised,  in  fulfilling  the  law,  fulfil  it  not.  This  is  against 
Moses  (Gen.  xvii.  10,  14,)  who  saith,  that  to  be  circumcised  is  to 
keep  the  law ;  and  not  to  be  circumcised  is  to  make  the  covenant 
void.  (Gen.  xvii.  12.)  And  the  Jews  were  circumcised  for  none 
other  cause  but  to  keep  the  law,  which  commanded  that  every 
male  child  should  be  circumcised  the  eighth  day.  Hereof  we 
have  before  entreated  at  large,  and  therefore  we  need  not  now  to 
repeat  the  same  again.  Now  these  things  serve  to  the  condemning 
of  the  false  apostles,  that  the  Galatians  may  be  fSared  from  hearing 
of  them.  As  if  he  should  say.  Behold,  I  set  before  your  eyes 
what  manner  of  teachers  you  have.  (Phil.  ii.  21.)  First,  they  are 
vain-glorious  men,  which  seek  nothing  but  their  own  profit, 
and  care  for  nothing  but  their  own  belly :  secondly,  they  fly  the 


664  COMMENTARY   ON   GALATIANS. 

cross ;  and  finally,  they  teach  no  truth  or  certainty,  but  all  their 
sayings  and  doings  are  counterfeit  and  full  of  hypocrisy.  Where- 
fore, although  they  keep  the  law  outwardly,  yet  in  keeping  it,  they 
keep  it  not.  For  without  the  Holy  Ghost  the  law  cannot  be  kept. 
But  the  Holy  Ghost  cannot  be  received  without  Christ,  and  where 
the  Holy  Ghost  dwelleth  not,  there  dwelleth  an  unclean  spirit,  that 
is  to  say,  despising  God,  and  seeking  his  own  gain  and  glory. 
Therefore  all  that  he  doth,  as  touching  the  law,  is  mere  hypocrisy 
and  double  sin.  For  an  unclean  heart  doth  not  fulfil  the  law,  but 
only  maketh  an  outward  show  thereof,  and  so  is  it  more  confirmed 
in  his  wickedness  and  hypocrisy. 

And  this  sentence  is  diligently  to  be  marked,  that  they  which  are 
circumcised  keep  not  the  law,  that  is  to  say,  that  they  which  are 
circumcised  are  not  circumcised.  It  may  also  be  applied  unto  other 
works.  He  that  worketh,  prayeth,  or  suflTereth  Without  Christ, 
worketh,  prayeth,  and  suffereth  in  vain ;  for  all  that  is  not  of  faith 
is  sin.  (Rom.  xit^.  23.)  It  profiteth  a  man  therefore  nothing  at  all 
to  be  outwardly  circumcised,  to  fast,  to  pray,  or  to  do  any  other 
work,  if  he  be  within  a  despiser  of  grace,  of  forgiveness  of  sins,  of 
Christ,  &c.,  and  be  puffed  up  with  the  opinion  and  presumption  of 
his  own  righteousness,  which  are  horrible  sins  against  the  first 
table  ;  and  afterward  there  follow  also  other  sins  against  the  second 
table,  as  disobedience,  whoredom,  furiousness,  wrath,  hatred,  and 
such  other.  Therefore  he  saith  very  well,  that  they  which  be  cir- 
cumcised keep  not  the  law,  but  only  pretend  that  they  keep  it. 
But  this  counterfeiting,  or  rather  hypocrisy,  is  double  wickedness 
afore  God. 

What  mean  the  false  apostles  when  they  would  have  you  to  be 
circumcised  ?  Not  that  ye  might  become  righteous,  although  they 
so  bear  you  in  hand,  but  that  they  may  glory  in  your  flesh.  Now, 
who  would  not  detest  this  most  pestilent  vice  of  ambition  and  desire 
of  glory,  which  is  sought  with  so  great  a  peril  of  men's  souls  ? 
There  are,  saith  he,  deceitful,  shameless,  and  vain  spirits,  which 
serve  their  own  belly,  and  hate  the  cross.  Again,  which  is  worst  of 
all,  they  compel  you  to  be  circumcised  according  to  the  law,  that 
they  may  thereby  abuse  your  flesh  to  their  own  glory,  and  in  the 
mean  season  they  bring  your  souls  into  danger  of  everlasting  de- 
struction. For  whS.t  gain  ye  else  before  God  but  damnation  ?  and 
what  else  before  men,  but  that  the  false  apostles  may  glory  that  they 
are  your  teachers,  and  ye  their  disciples?  and  yet  they  teach  you 
that  which  they  themselves  do  not.  Thus  doth  he  sharply  reprove 
the  false  apostles. 


COMMENTARY   ON   GALATIANS.  565 

These-  words,  "  That  they  may  glory  in  your  flesh,"  are  very 
effectual.  As  if  he  should  say.  They  have  not  the  word  of  the 
Spirit^  therefore  it  is  impossible  for  you  to  receive  the  Spirit  by 
their  preaching.  They  do  but  only  exercise  your  flesh,  ma- 
king you  fleshly  justiciaries  or  justifiers  of  yourselves.  Outwardly 
they  observe  days,  times,  sacrifices,  and  such  other  things  ac- 
cording to  the  law,  which  are  altogether  carnal,  whereby  ye 
reap  nothing  else  but  unprofitable  labour  and  damnation.  And  on 
the  other  side,  this  they  gain  thereby,  that  they  boast  that  they  are 
your  teachers,  and  have  called  you  back  from  the  doctrine  of  Paul 
the  heretic,  unto  your  mother  the  synagogue.  So  at  this  day 
the  Papists  brag,  that  they  call  back  those  to  the  bosom  of 
their  mother  the  holy  church,  \yhom  they  deceive  and  seduce. 
Contrariwise,  we  glory  not  in  your  flesh,  but  glory  as  touching 
your  spirit,  because  ye  have  received  the  Spirit  by  our  preaching. 
(Gal.  iii.  2.) 

Terse  14.     But  God  forbid  that  T  should  glory  hut  in  the  cross 
of  our  Lord  Jesus  Christ. 

The  Apostle  closeth  up  the  matter  with  an  indignation,  and  with 
great  vehemency  of  spirit  he  casteth  out  these  words,  "  But  God  forr 
bid,"  &c.  As  if  he  should  say,  This  carnal  glory  and  ambition  of 
the  false  apostles  is  so  dangerous  a  poison,  that  I  wish  it  was  buried 
in  hell,  for  it  is  the  cause  of  the  destruction  of  many.  But  let  them 
glory  in  the  fl^sh  that  list,  and  let  them  perish  with  their  cursed 
glory.  As  for  me,  I  desire  no  other  glory,  but  that  whereby  I  glory 
and  rejoice  in  the  cross  of  Christ.  After  the  same  manner  speaketh 
he  also,  "  We  glory  in  our  afl[lictions.  (Rom.  v.)  Also  in  2  Cor. 
xii.,  "  I  will  glory  in  mine  afflictions."  Here  Paul  showeth  what  is 
the  glory  and  rejoicing  of  the  Christians,  namely,  to  glory  and  to  be 
proud  in  tribulation,  reproaches,  infirmities,  &c. 

The  world  judgeth  of  the  Christians,  not  only  that  they 
are  wretched  and  miserable  men,  but  also  most  cruelly,  and  yet,  as 
it  thinketh,  with  a  true  zeal,  hateth,  persecuteth,  condemneth,  and 
killeth  them  as  most  pernicious  plagues  of  the  spiritual  and  worldly 
kingdom,  that  is  to  say,  like  heretics  and  rebels.  But  be- 
cause they  do  not  suffer  these  things  for  murder,  theft,  and  such 
other  wickedness,  but  for  the  love  of  Christ,  whose  benefit  and  glory 
they  set  forth,  therefore  they  glory  in  tribulation  and  in  the  cross 
of  Christ,  and  are  glad  with  the  Apostles  that  they  are  counted 
worthy  to  suffer  rebuke  for  the  name  of  Christ.  (Acts  v.  41.) 
So  must  we  glory  at  this  day,  when  the  Pope  and  the  whole  world 


666  COMMENTARY   ON    GALATIANS. 

most  cruelly  persecute  us,  condemn  us,  and  kill  us,  because  we 
suffer  these  things,  nor  for  our  evil  deeds,  as  thieves,  murderers, 
&c.,  but  for  Christ's  sake,  our  Lord  and  Saviour,  whose  Gospel  we 
truly  preach. 

,  Now  our  glory  is  increased  and  confirmed  principally  by  these 
two  things  :  first,  because  we  are  certain  that  our  doctrine  is  sound 
and  perfect ;  secondly,  because  our  cross  and  suffering  is  the 
suffering  of  Christ,  Therefore  when  the  world  persecuteth  and 
killeth  us,  we  have  no  cause  to  complain  or  lament,  but  we  ought 
rather  to  rejoice  and  be  glad.  Indeed  the  world  judgeth  us  to  be 
unhappy  and  accursed  :  but,  on  the  other  side,  Christ,  who  is  greater 
than  the  world,  and  for  whom  we  suflfer,  pronounceth  us  to  be 
blessed,  and  willeth  us  to  rejoice.  "Blessed  are  ye,"  saith 
he,  "  when  men  revile  you  and  persecute  you.  and  falsely  say  all 
manner  of  evil  against  you  for  my  sake.  Rejoice  and  be  glad." 
(Matt.  V.  11,  12.)  Our  glory  then  is  another  manner  of  glory  than 
the  glory  of  the  world  is,  which  rejoiceth  not  in  tribulation,  reproach, 
persecution,  and  death,  <fec. ;  but  glorieth  altogether  in  power,  in 
riches,  peace,  honour,  wisdom,  and  his  own  righteousness.  But 
mourning  and  confusion  is  the  end  of  this  glory. 

Moreover,  the  cross  of  Christ  does  not  signify  that  piece  of  wood 
which  Christ  did  bear  upon  his  shoulders,  and  to  the  which  he  was 
afterwards  nailed  ;  but  generally  it  signifieth  all  the  afflictions  of 
the  faithful,  whose  sufferings  are  Christ's  sulferings.  (2  Cor.  i.) 
"  The  sufferings  of  Christ  abound  in  us."  Again,  ^'  Now  rejoice  I 
in  my  sufferings  for  you,  and  fulfil  the  rest  of  the  afflictions  of 
Christ  in  my  flesh,  for  his  body's  sake,  which  is  the  church,"  (fee. 
(Col.  i.  24.)  The  cross  of  Christ  therefore  generally  signifieth  all 
the  afflictions  of  the  church  which  it  suffereth  for  Christ ;  which  he 
himself  witnesseth  when  he  saith,  "  Saul,  Saul,  why  persecutest 
thou  me?"  (Acts  ix.  4.)  Saul  did  no  violence  to  Christ,  but  to  his 
Church.  But  he  that  toucheth  it,  toucheih  the  apple  of  his  eye. 
(Zech.  ii.  8.)  There  is  a  more  lively  feeling  in  the  head  than  in 
the  other  members  of  the  body.  And  this  we  know  by  experience ; 
for  the  little  toe  or  the  least  part  of  a  man's  body  being  hurt 
the  head  forthwith  showeth  itself,  by  the  countenance,  to  feel 
the  grief  thereof.  So  Clirist  our  head  makelh  all  our  afflic- 
tions his  own,  and  suffereth  also  when  we.sufller,  which  are  his 
body. 

It  is  profitable  for  us  to  know  these  things,  lest  we  should  be 
swallowed  up  with  sorrow,  or  fall  to  despair,  when  we  see  that 
our  adversaries  do  cruelly  persecute,  excommunicate,  and  kill  us. 


COMMENTARY   ON   GALATIANS.  567 

But  let  US  think  with  ourselves,  after  the  example  of  Paul,  that  we 
must  glory  in  the  cross  which  we  bear,  not  for  our  own  sins,  but  for 
Christ's  sake.  If  we  consider  only  in  ourselves  the  sufferings  which 
we  endure,  they  are  not  only  grievous  but  intolerable :  but  when 
we  may  say,  "  Thy  sufferings,  O  Christ,  abound  in  us"  (2  Cor.  i. 
6  ;)  or,  as  it  is  said  in  the  44th  Psalm,  "  For  thy  sake  we  are  killed 
all  the  day  ;"  then  these  sufferings  are  not  only  easy  but  also  sweet, 
according  to  this  saying,  "  My  burden  is  easy,  and  my  yoke  is  sweet." 
(Matt.  xi.  30.) 

Now,  it  is  well  known  that  we,  at  this  day,  do  suffer  the  hatred  ' 
and  persecution  of  our  adversaries  for  none  other  cause,  but  for  that 
we  preach  Christ  faithfully  and  purely.  If  we  would  deny  him,  j 
and  approve  their  pernicious  errors  and  wicked  religion,  they  would 
not  only  cease  to  hate  and  persecute  us,  but  would  also  offer  unto 
us  honour,  riches,  and  many  goodly  things.  Because  therefore  Ave 
suffer  these  things  for  Christ's  sake,  we  may  truly  rejoice  and  glory 
with  Paul  in  the  cross  of  our  Lord  Jesus  Christ,  that  is  to  say,  not 
in  riches,  in  power,  in  the  favour  of  men,  (fee,  but  in  afflictions, 
weakness,  sorrow,  fightings  in  the  body,  terrors  in  the  spirit,  perse- 
cutions, and  all  other  evils.  (2  Cor.  vii.  5.)  Wherefore  we  trust  it 
will  shortly  come  to  pass,  that  Christ  will  say  the  same  to  us  that 
David  said  to  Abiathar  the  priest,  "  I  am  the  cause  of  all  your 
deaths."  (1  Sam.  xxii.  22.)  Again,  "  He  that  toucheth  you, 
toucheth  the  apple  of  mine  eye."  (Zech.  ii.  8.)  As  if  he  had  said. 
He  that  hurteth  you  hurieth  me.  For  if  ye  did  not  preach  my 
word  and  confess  me,  ye  should  not  suffer  these  things.  So 
saith  he  also  in  John,  "  If  ye  were  of  the  world,  the  world  would 
love  his  own  ;  but  because  I  have  chosen  ye  out  of  the  world,  there- 
fore the  world  hateth  you."  (John  xv.  19.)  But  these  things  are 
treated  of  afore. 

Verse  14.     By  whom  the  world  is  crucified  to  me,  and  I  unto  the 

world. 

This  is  Paul's  manner  of  speaking :  "  The  world  is  crucified  to 
me;"  that  is,  I  judge  the  world  to  be  damned.  "And  I  am 
crucified  to  the  world  ;"  that  is,  the  world  judgeth  me  to  be 
damned.  Thus  we  crucify  and  condemn  qne  another.  I  abhor 
all  the  doctrine,  righteousness,  and  works  of  the  world,  as  the 
poison  of  the  devil.  The  world  again  detesteth  my  doctrine  and 
deeds,  and  judgeth  me  to  be  seditious,  a  pernicious,  a  pesti- 
lent fellow,  and  an  heretic.  So  at  this  day  the  world  is  crucified 
to  us,  and  we  unto  the  world.    We  curse  and  condemn  all  men's 


668  COMMENTARY  ON  G.ALATIANS. 

traditions  concerning  mass,  orders,  vows,  will-worshippings,  works, 
and  all  the  abominations  of  the  Pope  and  other  heretics,  as  the  dirt 
of  the  devil.  They  again  do  persecute  and  kill  us  as  destroyers  of 
religion,  and  troublers  of  the  public  peace. 

The  monks  dreamed  that  the  world  was  crucified  to  them,  when 
they  entered  into  their  monaeteries ;  but  by  this  means  Christ  is 
crucified  and  not  the  world,  yea,  the  world  is  delivered  froni  cruci- 
fying, and  is  the  more  quickened  by  that  opinion  of  holiness  and 
and  trust,  which  they  had  in  their  own  righteousness  that  entered 
int5  religion.  Most  foolishly  and  wickedly  therefore  was  this,  sen- 
tence of  the  Apostles  wrested  to  the  entering  into  monasteries.  He 
speaketh  here  of  an  high  matter  and  of  great  importance,  that  is  to 
say,  that  every  faithful  •iiian  judgeth  th3,t  to  be  the  wisdom,  righ- 
teousness, and  power  of  God,  which  the  world  condemneth  as  the 
greatest  folly,  wickedness,  and  weakness.  And  contrariwise,  that 
which  the  world  judgeth  to  be  the  highest  religion  and  service  of 
God,  the  faithful  do  know  to  be  nothing  else  but  execrable  and  hor- 
ril)le  blasphemy  against  God.  So  the  godly  condemn  the  world, 
and  again,  the  world  condemneth  the  godly.  But  the  godly  have 
the  right  judgment  on  their  side ;  for  the  spiritual  man  judgeth  all 
things.  (1  Cor.  ii.  13.) 

Wherefore  the  judgment  -of  the  world,  touching  religion  and 
righteousness  before  God,  is  contrary  to -the  judgment  of  tjie  godly, 
as  God  and  the  devil  are  contrary  the  one  to  the  other.  For  as 
God  is  crucified  to  the  devil,  and  the  devil  to  God,  that  is  to  say,  as 
God  condemneth  the  doctrine  and  works  of  the  devil  (for  the  Son 
of  God  appeared,  as  John  saith,  to  destroy  the  works  of  the  devil, 
John  iii.  8 ;  and  contrariwise,  the  devil  condemneth  and  overthrow- 
eth  the  word  and  the  works  of  God,  for  he  is  a  murderer,  and  the 
father  of  lies  ;  so  the  world  condemneth  the  doctrine  and  life  of  the 
godly,  calling  them  most  pernicious  heretics  and  troublers  of  the 
public  peace.  And  again,  the  faithful  call  the  world  the  son  of  the 
devil,  which  rightly  followeth  his  father's  steps,  that  is  to  say,  which 
is  as  great  a  myrderer  and  liar  as  his  father  is.  This  is  Paul's 
meaning  when  he  saith,  "  Whereby  the  world  is  crucified  to  me, 
and  I  unto  the  world."  Now  the  world  doth  not  signify  in  the 
Scriptures  ungodly  and  wicked  men,  but  the  very  best,  the  wisest 
and  hohest  men  that  are  of  the  world. 

And  here,  by  the  way,  he  covertly  toucheth  the  false  apostles. 
As  if  he  should  say,  I  utterly  hate  and  detest  all  glory  which  is 
without  the  cross  of  Christ  as  a  cursed  thing  ;  for  the  world,  with 
all  the  glory  thereof,  is   crucified  to  me,  and  I  to  the  world. 


COiyiMENTARY   ON   GALATIANS.  569 

Wherefore  accursed  be  all  they  which  glory  in  their  flesh,  and  not 
in  the  cross  of  Christ.  Paul  therefore  wilnesseth  by  these  words, 
that  he  hateth  the  world  with  a  perfect  hatred  of  the  Holy  Ghost ; 
and  again  the  world  hateth  him  with  a  perfect  hatred  of  a  wicked 
spirit.  As  if  he  should  say,  It  is  impossible  that  there  should  be 
any  agreement  between  me  and  the  world.  What  shall  I  then 
do  ?  Shall  I  give  place,  and  teach  those  things  which  please  the 
world  ?  No  ;  but  with  a  stout  courage  I  will  set  myself  against  it, 
and  will  as  well  despise  and  crucify  it,  as  it  despiseth  and  cruci- 
fieth  me. 

To  conclude  :  Paul  here  teacheth  how  we  should  fight  against 
Satan  (which  not  only  tormenteth  our  bodies  with  sundry 
ajEflictions,  but  also  woundeth  our  hearts  continually  with  his  fiery 
darto^,  that,  by  this  continuance,  when  he  can  no  otherwise  prevail, 
he  may  overthrow  our  faith,  and  bring  us  from  the  truth  and  from 
Christ,)  namely,  that  like  as  we  see  Paul  himself  to  have  stoutly 
despised  the  world,  so  we  also  should  despise  the  devil,  the  prince 
thereof,  with  all  his  forces,  deceits,  and  helhsh  furies,  and  so 
trusting  to  the  aid  and  help  of  Christ,  should  triumph  against  him 
after  this  manner:  O  Satan,  the  more  thou  hurtest  and  goest 
about  to  hurt  me,  the  more  proud  and  stout  I  am  against 
thee,  and  laugh  thee  to  scorn.  The  more  thou  terrifiest  me,  and 
seekest  to  bring  me  to  desperation,  so  much  the  more  confidence 
ahd  boldness  I  take,  and  glory  in  the  midst  of  thy  furies 
and  malice  ;  not  by  mine  own  powey,  but  by  the  power  of  my  Lord 
and  Saviour  Christ,  whose  strength  is  made  perfect  in  my 
weakness.  Therefore,  when  I  am  weak,  then  I  am  strong.  (2  Cor. 
xii.  9.)  On  the  contrary,  when  he  seeth  his  threatenings  and  ter- 
rors to  be  feared,  he  rejoiceth,  and  then  terrifieth  more  and  more 
such  as  are  terrified  already. 

Verse  15.  For  in  Christ  Jesu,  neither  circumcision  availeth  any 
thing,  nor  uncircumcision,  but  a  new  creature. 

This  is  a  wonderful  kind  of  speech  which  Paul  here  useth,  when 
he  saith,  "  Neither  circumcision  or  uncircumcision  prevaileth  any 
thing."  It  may  seem  that  he  should  rather  have  said.  Either  cir- 
cumcision or  uncircumcision  availeth  somewhat,  seeing  these 
are  two  contrary  things.  But  now  he  denieth  that  either  the  one 
or  the  other  do  any  thing  avail.  As  if  he  should  have  said.  Ye 
must  mount  up  higher  ;  for  circumcision  and  uncircumcision  are 
things  of  no  such  importance,  that  they  are  able  to  obtain 
righteousness  before  God.    True  it  is,  that  they  are  contrary  the 

72 


570  COMMENTARY   ON   GALATIANS. 

one  to  the  other ;  but  this  is  nothing  as  touching  Christian  righ- 
teousness, which  is  not  earthly,  but  heavenly,  and  therefore  it  con- 
sisteth  not  in  corporal  things.  Therefore,  whether  thou  be  circum- 
cised or  uncircumcised,  it  is  all  one  thing ;  for  in  Christ  Jesu  neither 
the  one  nor  the  other  availeth  any  thing  at  all. 

The  Jews  were  greatly  offended  when  they  heard  that  circumci- 
sion availed  nothing.  They  easily  granted  that  circumcision  availed 
nothing ;  but  they  could  not  abide  to  hear  that  so  much  should 
be  said  of  circumcision,  for  they  fought  even  unto  blood  for 
the  defence  of  the  law  and  circumcision.  The  Papists  also  at  this 
day  do  vehemently  contend  for  the  maintenance  of  their  traditions 
as  touching  the  eating  of  flesh,  single  life,  holy  days,  and  such 
other ;  and  they  excommunicate  and  curse  us,  which  teach  that 
•in  Christ  Jesu  these  things  do  nothing  avail.  But  Paul  saith 
that  we  must  have  another  thing  which  is  much  more  excellent 
and  precious,  whereby  we  may  obtain  righteousness  before  God. 
In  Christ  Jesu,  saith  he,  neither  circumcision,  nor  uncircumcision, 
neither  single  life  nor  marriage,  neither  meat  nor  fasting,  do  any 
whit  avail.  Meat  maketh  us  not  acceptable  before  God.  We  are 
neither  the  better  by  abstaining,  nor  the  worse  by  eating.  All 
these  things,  yea  the  whole  world,  with  all  the  laws  and  righteous- 
ness thereof,  avail  nothing  to  justification. 

Reason  and  the  wisdom  of  the  flesh  doth  not  understand  this  ; 
"  for  it  perceiveth  not  those  things  that  are  of  the  Spirit  of  God." 
(1  Cor.  ii.  14.)  Therefore  it  will  needs  have  righteousness  to  stand 
in  outward  things.  But  we  are  taught  out  of  the  word  of  God, 
that  there  is  nothing  under  the  sun  which  availeth  unto  righ- 
teousness before  God,  but  Christ  only,  or,  as  Paul  saith  here,  a  new 
creature.  Politic  laws,  men's  traditions,  ceremonies  of  the  church, 
yea  and  the  law  of  Moses,  are  such  things  as  are  without  Christ ; 
therefore  they  avail  not  unto  righteousness  before  God.  We  may 
use  them  as  things  both  good  and  necessary,  but  in  their  place  and 
time.  But  if  we  talk  of  the  matter  of  justification,  they  avail  no- 
thing, but  hurt  very  much. 

And  by  these  two  things,  circumcision  and  uncircumcision,  Paul 
rejecteth  all  other  things  whatsoever,  and  denieth  that  they  avail 
any  thing  in  Christ  Jesu.  that  is,  in  the  cause  of  faith,  and 
salvation.  For  he  taketh  here  a  part  for  the  whole,  that  is,  by  un- 
circumcision he  understandeth  all  the  Gentiles,  by  circumcision  all 
the  Jews,  with  all  their  force  and  all  their  glory.  As  if  he  said, 
Whatsoever  the  Gentiles  can  do  with  all  their  wisdom,  righteous- 
ness, laws,  power,  kingdoms,  empires,  it  availeth  nothing,  in  Christ 


COMMENTARY   ON   GALATIANS.  571 

Jesus.  AlsO;  whatsoever  the  Jews  are  able  to  do  with  their  Moses, 
their  law,  their  circumcision,  their  worshippings,  their  temple,  their 
kingdom,  and  priesthood,  it  nothing  availeth.  Wherefore  in  Christ 
Jegu,  Q^'  in  the  matter  of  justification,  we  must  not  dispute  of  the 
laws,  either  of  the  Gentiles  or  of  the  Jews,  but  we  must 
simply  pronounce  that  neither  circumcision  nor  uncircumcision 
availeth  any  thing. 

Are  the  laws  then  of  no  effect  ?  Not  so ;  they  be  good  and  pro- 
fitable, albeit  in  their  place  and  time,  that  is,  in  corporal  and  civil 
things,  which  without  laws  cannot  be  guided.  Moreover,  we  use 
also  in  the  churches  certain  ceremonies  and  laws  ;  not  that  the  keep- 
ing of  them  availeth  unto  righteousness,  but  for  good  order,  example, 
quietness,  and  concord,  according  to  that  saying,  "  Let  all  things 
be  done  comely  and  orderly."  (1  Cor.  xiv.)  But  if  laws  be  so  set 
forth  and  urged,  as  though  the  keeping  of  them  did  justify  a  man, 
or  the  breaking  thereof  did  condemn  him,  they  ought  to  be  taken 
away  and  to  be  abolished  ;  for  then  Christ  loseth  his  office  and  his 
glory,  who  only  justifieth  us,  and  giveth  unto  us  the  Holy  Ghost. 
The  Apostle  therefore  by  these  words  plainly  affirraeth,  that  neither 
circumcision  nor  uncircumcision  availeth  any  thing,  but  the  new 
creature,  &c.  Now  since  that  neither  the  laws  of  the  Gentiles  nor 
of  the  Jews  avail  any  thing,  the  Pope  hath  done  most  wickedly,  in 
that  he  hath  constrained  men  to  keep  his  laws  with  the  opinion  of 
righteousness. 

Now,  a  new  creature,  whereby  the  image  of  God  is  renewed,  is 
not  made  by  any  colour  or  counterfeiting  of  good  works  ("  for  in 
Christ  Jesu  neither  circumcision  availeth  any  thing,  nor  uncir- 
cumcision,") but  by  Christ,  by  whom  it  was  created  after  the 
image  of  God  in  righteousness  and  true  holiness.  When  works  are 
done,  they  bring  indeed  a  new  show  and  outward  appearance 
wherewith  the  world  and  the  flesh  are  delighted,  but  not  a  new 
creature  ;  for  the  heart  remaineth  wicked  as  it  was  before,  full  of 
the  contempt^of  God  and  infidehty.  Therefore  a  new  creature  is 
the  work  of  the  Holy  Ghost  which  cleanseth  our  heart  by  faith 
(Acts  XV.  9,)  and  worketh  the  fear  of  God,  love,  chastity,  and  other 
Christian  virtues,  and  giveth  power  to  bridle  the  flesh,  and  to  reject 
the  righteousness  and  wisdom  of  the  world.  Here  is  no  colour- 
ing or  new  outward  show,  but  a  thing  done  indeed.  Here 
is  created  another  sense  and  another  judgment,  that  is  to  say,  alto- 
gether spiritual,  which  abhorreth  those  things  that  before  it  greatly 
esteemed.  The  monkish  life  and  order  did  so  bewitch  us  in  time 
past,  that  we  thought  there  was  no  other  way  to  salvation.     But 


572  COMMENTARY   ON   GALATIANS 

now  we  judge  of  it  far  otherwise.  We  are  now  ashamed  of  those 
things  which  we  adored  as  n«|t  heavenly  and  holy,  before  we  were 
regenerated  into  this  new  crearure. 

Wherefore  the  changing  of  garments  and  other  outward  things, 
is  not  a  new  creature,  as  the  monks  dream,  but  it  is  the  renewing 
of  the  mind  by  the  Holy  Ghost,  .after  the  which  followeth 
a  change  of  the  members  and  senses  of  the  whole  body.  For 
when  the  heart  hath  conceived  a  new  light,  a  new  judgment,  and 
new  motions,  through  the  Gospel,  it  cometh  to  pass  that  the  inward 
senses  are  also  renewed,  for  the  ears  desire  to  hear  the  Word  of  God, 
and  not  the  traditions  and  dreams  of  men.  The  mouth  and 
tongue  do  not  vaunt  of  their  own  works,  righteousness,  and  rules, 
but  they  .set  forth  the  mercy  of  God,  only,  offered  to  us  in  Christ. 
These  changes  consist  not  in  words,  but  are  effectual,  and  bring  a 
new  spirit,  a  new  will,  new  senses,  and  new  operations  of  the 
flesh  ;  so  that  the  eyes,  ears,  mouth,  and  tongue  do  not  only  see, 
hear,  and  speak,  otherwise  than  they  did  before,  but  the  mind  also 
approveth,  loveth,  and  followeth  another  thing  than  it  did  before, 
for  before,  being  blinded  with  Popish  errors  and  darkness,  it 
imagined  God  to  be  a  merchant,  who  would  sell  unto  us  his  grace 
for  our  works  and  merits.  But  now,  in  the  light  of  the  Gospel,  it 
assureth  us  that  we  are  counted  righteous  by  faith  only  in  Christ. 
Therefore  it  now  rejecteth  all  will-works,  and  accomplisheth  the 
works  of  charity  and  of  our  vocation  commanded  by  God. 
It  praiseth  and  magnifieth  God  ;  and  rejoiceth  and  glorieth  in  the 
only  trust  and  confidence  of  God's  mercy  through  Jesus  Christ.  If 
it  must  sufTer  any  trouble  or  affliction,  it  endureth  the  same  cheer- 
fully and  gladly,  although  the  flesh  repine  and  grudge  thereat. 
This  Paul  calleth  a  new  creature. 

Verse  16.   And  to  as  many  as  walk  according  to  this  rule,  peace 
he  upon  them,  and  mercy. 

This  he  addeth  as  a  conclusion.  This  is  the  only  and  true  rule 
wherein  we  ought  to  walk,  namely,  the  new  crJ^ture,  which 
is  neither  circumcision  nor  uncircumcision,  but  the  new  man 
created  unto  the  image  of  God  in  righteousness  and  true  holiness 
(Eph.  iv.  24,)  which  inwardly  is  righteous  in  the  Spirit,  and  out- 
wardly is  holy  and  clean  in  the  flesh.  The  monks  have  a  righ- 
teousness and  holiness,  but  it  is  hypocritical  and  wicked,  because 
they  hope  not  to  be  justified  by  only  faith  in  Christ,  but  by  the 
keeping  of  their  rule.  Moreover,  although  outwardly  they  counter- 
feit an  hohness,  and  refrain  their  eyes,  hands,  tongue,  and  other  mem- 


COMMENTARY   ON   GALATIANS.  573 

bers  from  evil ;  yet  they  have  an  unclean  heart,  full  of  filthy  lust, 
envy,  wrath,  lechery,  idolatry,  contempt,  and  hatred  of  God, 
blasphemy  against  Christ,  <kc. :  for  they  are  most  spiteful  and 
cruel  enemies  of  the  truth.  Wherefore  the  rule  and  religion  of  the 
monks  is  most  wicked  and  accursed  of  God. 

But  this  rule,  whereof  Paul  speaketh  in  this  place,  is  blessed ; 
by  which  we  Uve  in  the  faith  of  Christ,  and  are  made  new 
creatures,  that  is  to  say,  righteous  and  holy  indeed  by  the  Holy 
Ghost,  without  any  colouring  or  counterfeiting.  To  them  which 
walk  after  this  rule  belongeth  peace,  that  is  the  favour  of  God, 
forgiveness  of  sins,  quietness  of  conscience,  and  mercy :  that  is 
to  say,  help  in  afflictions,  and  pardon  Of  the  remnants  of  sin  which 
remain  in  our  flesh.  Yea,  although  they  which  walk  after  this 
rule  be  overtaken  with  any  sin,  yet,  for  that  they  are  the  children 
of  grace  and  peace,  mercy  upholdeth  them,  so  that  their  sin  and 
fall  shall  not  be  laid  to  their  charge. 

Verse  16.     And  upon  the  Israel  of  God, 

Here  he  toucheth  the  false  apostles  and  Jews,  which  gloried  of  their 
fathers,  bragged  that  they  were  the  people  of  God,  that  they  had 
the  law,  &c.  As  if  he  said,  they  are  the  Israel  of  God,  which, 
with  faithful  Abraham,  believe  the  promises  of  God  offered  already 
in  Christ,  whether  they  be  Jews  or  Gentiles,  and  not  they  which 
are  begotten  of  Abraham,  Isaac,  and  Jacob,  after  the  flesh.  This 
matter  is  largely  handled  before  in  the  third  chapter. 

Verse  17.     For  henceforth  let  no  man  put  me  to  business. 

He  concludeth  this  Epistle  with  a  certain  indignation.  As  if  he 
said,  I  have  faithfully  taught  the  Gospel  as  I  have  received  it  by 
the  revelation  of  Jesus  Christ ;  whoso  will  not  follow  it,  let  him 
follow  what  he  will  so  that  hereafter  he  trouble  me  no  more. 
At  a  word,  this  is  my  censure,  that  Christ  which  I  have  preached 
is  the  only  High-priest  and  Saviour  of  the  world.  Therefore, 
either  let  the  world  walk  according  to  this  rule,  of  which  I  have 
spoken  here  and  throughout  all  the  Epistle,  or  else  let  it  perish 
for  ever. 

Verse  17.     For  I  bear  in  my  body  the  marks  of  the  Lord  Jesus. 

This  is  the  true  i»eaning  of  this  place :  the  marks  that  be  in  my 
body  do  show  well  enough  whose  servant  I  am.  If  I  sought  to 
please  men,  requiring  circumcision  and  the  keeping  of  the  law  as 
necessary  to  salvation,  and  rejoicing  in  your  flesh  as  the  false 


574  COMMENTARY   ON   GALATIANS. 

apostles  do,  I  needed  not  to  bear  these  marks  in  my  body.  But  be- 
cause I  am  the  servant  of  Jesus  Christ,  and  walk  after  a  true  rule, 
that  is,  I  openly  teach  and  confess,  that  no  man  can  obtain  the 
favour  of  God,  righteousness,  and  salvation,  but  by  Christ  alone, 
therefore  it  behoveth  me  to  bear  the  badges  of  Christ  my  Lord  : 
which  be  not  marks  of  mine  own  procuring,  but  are  laid  upon  me 
agamst  my  will  by  the  world  and  the  devil,  for  none  other  cause 
but  for  that  I  preach  Jesus  to  be  Christ. 

The  stripes  and  sufferings  therefore  which  he  did  bear  in  his 
body  he  calleth  marks  ;  as  also  the  anguish  and  terror  of  spirit  he 
calleth  the  fiery  darts  of  the  devil.  Of  these  sufferings  he 
maketh  mention  every  where  in  his  Epistles,  as  Luke  also  doth  in 
the  Acts.  "  I  think,"  saith  he,  "  that  God  hath  set  forth  us,  the 
last  Apostles,  as  men  appointed  to  death  :  for  we  are  made  a  gaz- 
ing-stock  unto  the  world,  and  to  the  angels,  and  to  men."  (1  Cor. 
iv.  9.)  Again,  "  Unto  this  hour  we  both  hunger  and  thirst,  and 
are  naked,  and  are  buffeted,  and  have  no  certain  dwelling-place, 
and  labour  working  with  our  own  hands;  we  are  reviled,  we 
are  persecuted,  we  are  evil  spoken  of,  we  are  made  as  the  filth  of 
the  world,  the  off-scouring  of  all  things."  (1  Cor.  iv.  11,  12,  13.) 
Also  in  another  place,  "  In  much  patience,  in  afflictions,  in 
necessities,  in  distresses,  in  stripes,  in  imprisonments,  in  tumults,  in 
labours,  by  watchings,  by  fastings,"  &c.  (2  Cor.  vi.  4,  5,  6.)  And 
again,  "  In  labours  more  abundant,  in  stripes  above  measure,  in 
prison  more  plenteously,  in  death  oft.  Of  the  Jews  five  times  re- 
ceived I  forty  stripes  save  one,  I  was  thrice  beaten  with  rods,  I  was 
once  stoned,  I  suffered  thrice  shipwreck,  night  and  day  have  I  been 
in  the  deep  sea.  In  journeyings  I  was  often,  in  perils  of  waters,  in 
perils  of  robbers,  in  perils  of  mine  own  countrymen,  in  perils  among 
the  Gentiles,  in  perils  in  the  city,  in  perils  in  the  wilderness,  in 
perils  in  the  sea,  in  perils  among  false  brethren,"  (fcc.  (2  Cor.  xi. 
23,  24,  25,  26.) 

These  be  the  true  marks  and  imprinted  signs,  of  which  the 
Apostle  speaketh  in  this  place ;  the  which  we  also  at  this  day, 
by  the  grace  of  God,  bear  in  our  bodies  for  Christ's  cause.  For  the 
world  persecuteth  and  killeth  us,  false  brethren  deadly  hate  us. 
Satan  inwardly  in  our  heart  with  his  fiery  darts  terrifieth  us,  and 
for  none  other  cause,  but  for  that  we  teach  Christ  to  be  our  righ- 
teousness and  life.  These  marks  we  choose  not  of  any  devotion, 
neither  do  we  gladly  suffer  them  ;  but  because  the  world  and  the 
devil  do  lay  them  upon  us,  for  Christ's  cause  we  are  compelled  to 
suffer  them,  and  we  rejoice  in  spirit  with  Paul,  which  is  always 


COMMENTARY   ON    GALATIANS.  575 

willing,  glorieth,  and  rejoiceth,  that  we  bear  them  in  our  body  ;  for 
they  are  a  seal  and  most  sure  testimony  of  true  doctrine  and  faith. 
These  things  Paul  spake,  as  I  showed  afore,  with  a  certain 
displeasure  and  indignation. 

Verse  18.    Brethren,  the  grace  of  our  Lord  Jesus  Christ  he  with 
your  spirit.     Amen.. 

This  is  his  last  farewell.  He  endeth  the  Epistle  with  the  same 
words  wherewith  he  began.  As  if  he  said,  I  have  taught  you 
Christ  purely,  I  liave  entreated  you,  I  have  chidden  you,  and  I  have 
let  pass  nothing  which  I  thought  profitable  for  you.  I  can 
say  no  more,  but  that  I  heartily  pray  that  our  Lord  Jesus  Christ 
would  bless  and  increase  my  labour,  and  govern  you  with  his  holy 
Spirit  for  ever. 


Thus  have  ye  the  Exposition  of  Paul's  Epistle  to  the  Galatians. 
The  Lord  Jesus  Christ,  our  Justifier  and  Saviour,  who  gave  unto 
me  the  grace  and  power  to  expound  this  Epistle,  and  to  you  like- 
wise to  hear  it,  preserve  and  establish  both  you  and  me,  which  I 
most  heartily  desire,  that  we,  daily  growing  more  and  more  in  the 
knowledge  of  his  grace  and  faith  unfeigned  may  be  found  un- 
blamable and  without  fault  in  the  day  of  our  redemption.  To 
whom,  with  the  Father,  and  the  Holy  Ghost,  be  glory  world  with- 
out end.     Amen. 


Now  unto  the  King  eternal,  immortal,  invisible,  the  only  wise 
God,he  honour  and  glory,  for  ever  and  ever.  Amen.  (I  Tim.  i.  17.) 


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ROBERT  CARTER,  58  CANAL  STREET,  NEW  YORK, 


A  N  D- 


THOMAS  CARTER,  MARKET  ST.,  PITTSBURG. 


THE  HISTORY  OF  THE  CHURCH  OF  SCOTLAND,  from  the  earliest  date 
down  to  the  present  time,  containing  a  full  and  graphic  description  of  the  Disruption 
in  1843.  By  the  Rev.  W.  M.  Hetherington,  author  of  '•  The  Minister's  Family," 
"  History  of  the  Westminster  Assembly  of  Divines,"  &c.     1  vol.  8vo. 

LECTURES  ON  THE  ACTS  OF  THE  APOSTLES  ;  By  the  Rev.  John  Dick, 
D.  D.,  author  of  "  Lectures  on  Theology,"  &c.     1  vol.  8vo. 

THE  SELECT  WORKS  OP  THOMAS  CHALMERS.  D.D.  and  LL.D.  7  vola. 
12mo. 

Contents. — Vols.  1  and  2,  on  Natural  Thcolofry ;  3  and  4,  on  the  Miraculous  and  Internal 
Evidences  of  Christianity ;  5,  Moral  and  Mental  Philosophy,— this  volume  has  never  before  been 
published;  6,  Commercial  Discourses, — one  half  of  which  is  entirely  new;  7,  Astronomical  Dis- 
course?,— the  one  half  of  which  has  never  before  been  published.     4th  unifonn  edition. 

CHALMERS'  SERMONS,  complete  in  2  vol.=!.  8vo.,  containing  all  his  Sermons  and 
Discourses,  from  the  last  Glasgow  edition,  uniform  with  his  "Lectures  on  Romans." 

LECTURES  ON  ROMANS  ;  by  Thomas  Chalmers,  D.D.  and  LL.D.     1  vol.  Svo. 

CHALMERS'  NATURAL  THEOLOGY.    2  vols.  12mo. 

"  EVIDENCES  OF  CHRISTIANITY.    2  vols.  12mo. 

"  MORAL  AND  MENTAL  PHILOSOPHY.     1  vol.  12mo. 

"The  reputation  of  Dr.  Chalmers  stands  high — too  hiffh  to  be  affected  by  the  opinions  of  ordinary 
men.  As  a  literary  man  and  a  man  of  science — as  a  Christian  and  a  Theologian — as  a  profound 
thinker  and  powerful  writer— as  an  expositor  of  fundamental  truth  in  Divinity  and  philosophy,  and 
a  practical  man  in  the  various  departments  of  Christian  labour — we  are  much  deceived  if  he  has  his 
superior,  or  in  all  these  respects  his  equal,  among  the  Divines  of  the  present  age,  and  of  any  country. 
Of  his  fame  as  a  preacher,  no  man  need  speak.  Of  his  skill  in  dividing  the  truth  of  God,  and  of  his 
power  in  enforcing  it,  all  men  are  convinced.  Of  his  metaphysical  acumen,  and  adroitness  in  de- 
fendincr  the  truth  against  "  many  adversaries,"  his  puhlishecl  works  furnish  the  most  ample  evidence. 
He  is  the  champion  of  the  Lord's  hosts,  boldly  going  forth  with  the  sUng  and  the  stone,  to  meet  the 
Goliath  of  the  uncircumcised." — Boston  Recorder. 

SUDDARD'S  BRITISH  PULPIT;  containing  Discourses  by  the  most  eminent  Liv- 
ing Divines,  in  England,  Scotland  and  Ireland,  5th  edition,  2  vols.  Svo.  10  portriats. 

"This  splendid  work  consists  of  two  volumes,  each  numbering  more  than  500  pages,  handsomely 
bound  ;  each  volume  ornamented  with  portraits  of  five  of  the  most  distinguished  divines  whose  ser- 
mons are  here  published.  Each  volume  contains  about  sixty  sermons,  only  one  from  the  same 
person.  They  take  the  ran^e  of  evancrelical  denominations,  the  Episcopal  and  Congregational 
beinor  the  most  numerous.  Altliough  the  author  of  the  selection  does  not  profess  to  be  responsible 
fir  all  the  sentiments  expressed  in  them,  they  all  come  from  men  noted  for  their  practical  godlinf*. 
The  theological  student  and  the  settled  pastor,  will  alike  find  profitable  and  pleasing  occupatiot  It 
studying  them,  as  they  constitute  a  rich  mine  of  ministerial  eloquence  and  Christian  sentiment'  •» 
Baptist  Advocate. 

(1) 


CARTER'S    PUBLICATIONS 


THE  COMPLETE  WORKS  OF  BISHOP  BUTLER,  containing  Analogy  of 
Natural  and  Revealed  Region,  Dissertations,  Sermons,  Correspondence  with  Dr. 
Clarke,  &c.  &c.  To  which  is  prefixed,  an  Account  of  the  Character  and  Writings 
of  the  Author.  By  Dr.  Halifax,  Bishop  of  Gloucester.  1  vol.  Svo.  Splendid  edi- 
tion on  pica  type  and  fine  paper. 

"  We  think  the  religious  public  must  welcome  with  gratitude  the  appearance  of  this  volume,  con- 
taining the  writings  of  so  distinguished  a  logician  and  divine.  The  .Analogy  of  Butler  enjoys  a 
reputation  scarcely  second  to  any  other  book  than  the  Bible  :  to  praise  it  woulii  be  a  work  of  sujjer- 
erogation.  As  a  specimen  of  analogical  reasoning,  we  suppose  it  has  never  been  equalled  ;  and  its 
influence,  in  promoting  ministerial  efficiency,  can  hardly  be  over-rated.  Some  ministers  are  in  the 
habit  of  reading  it,  carefully,  once  every  year.  The  Analogy  occupies  about  one  haU'  the  volume; 
the  reuiainder  consists  of  Dissertations  and  Sermons  on  important  subjects,  ai^d  may  be  read  with 
pleasure  and  profit.  The  volume  contains  more  than  600  pages,  and  is  furnished  at  a  very  low 
price." — N':w  England  Puritan. 

BUTLER'S  ANALOGY.    Beautiful  large  type.     1  vol.  Svo. 

BUTLER'S  SERMONS.     1  vol.  Svo. 

JAY'S  MORNING  EXERCISES  FOR  THE  CLOSET,  for  Every  Day  in  the 
Year.    New  edition,  2  vols,  in  one,  12mo. 

JAY'S  EVENING  EXERCISES  FOR  THE  CLOSET,  for  Every  Day  in  the 
Year.     New  edition,  2  vols,  in  one,  12nio.,  bound  uniform  with  the  Morning  Exercises. 

"  Rich  with  instruction,  vivacious,  simple,  and  elegant  in  style;  brief,  lucid,  and  scriptural  in  dis- 
cussion ;  and  always  flowing  with  an  unction  from  the  heart  of  the  pious  author;  this  book  is 
probably,  doing  more  to  fan  the  flame  of  devotion,  than  any  other  human  composition  in  our  language. 
A  few  minutes,  morning  and  evening,  spent  in  reading  the  exercises  belonging  to  the  day,  would, 
imperceptibly  furnish  the  reader  with  many  important  ideas,  many  delightful  comparisons  of  scrip- 
ture, and  above  all,  if  he  be  a  man  of  spiritual  relish,  with  many  of  the  precious  consolations  of 
religion." — Presbyterian  Advocate. 

WORKS  BY  THE  REV.  JOHN  A.  CLARKE,  D.D., 

Late  Rector  of  St.  Andrews,  Philadelphia. 
I. 

A  WALK  ABOUT  ZION.     Revised  and  Enlarged.    Fifth  edition ;  12mo.  2  steef. 

engravings. 

"  The  spirit  of  the  book  is  above  all  price.  It  is  that  charity  which  envieth  not,  vaunteth  not 
itself,  is  not  puffed  up.  No  intelligent  man  will  be  disposed  to  deny  that  the  arrogant  principle  of 
Puseyism  has  extensively  infected  the  Episcopal  Church  in  Great  Britain  and  this  country.  When, 
therefore,  we  find  a  writer  of  that  communion  who  is  not  in  the  least  afl'ected  by  it,  but  who  utters 
in  Christian  meekness  and  simplicity,  sentiments  becoming  the  liberal  philosopher  and  the  humble 
minded  believer  in  Jesus,  our  heart  yearns  the  more  towards  him  on  account  of  the  strong  adverse 
influence,  which,  we  know,  he  is  obliged  constantly  to  resist." — Baptist  Advocate. 

II. 
THE  PASTOR'S  TESTIMONY     Fifth  edition  ;  12mo.     Revised  and  corrected  ;_ 

2  steel  engravings. 

"  We  admire  the  spirit  and  sentiments  of  the  author  on  all  practical  points  of  religion." — Presby- 
terian. 

"  Mr.  Clarke  is  an  eminently  evangelical  writer  of  the  Protestant  Episcopal  Church,  and  his  pro- 
ductions have  been  extensively  read  by  other  denominations." — New  York  Obscner. 

III. 

THE  YOUNG  DISCIPLE  ;    or  a  Memoir  of  Anggonetta  R.  Peters.     Fourth  edi- 
tion 12mo. 
"  Dr.  Clarke  has  for  some  time  been  known  to  the  religious  public,  as  one  of  the  most  judicious 

and  excellent  writers  of  the  day.     His  works  are  all  characterized  by  good  thoughts  expressed  in  a 

graceful  and  appropriate  manner,  by  great  seriousness  and  unction,  and  an  earnest  desire  to  promote 

the  spiritual  interests  of  his  fellow  men." — Albany  Daily  Advertiser. 

IV. 
GATHERED  FRAGMENTS.    Fourth  edition  ;    12  mo.    2  steel  engravings. 

CoNTAJNiNG.— The  M'Ellen  Familv.— The  Paralytic— The  Withered  Branch  Revived-  -The 
Baptism.— Little  Ann.— The  Meeting  of  the  Travellers.— Mary  Slaywood.— A  Family  in  Etcrultv 
— One  whose  Record  is  on  High,  &c.,  &c. 

V. 
GLEANINGS  BY  THE  WAY ;  or  Travels  in  the  Country.    1  vol.  12mo 
02) 


CARTER'S    PUBLICATIONS. 


MEMOIR  OF  THE  REV.  CHARLES  NISBET,  D.D.,  late  President  of  Dick- 
enson Colley;e,  Carlisle.  By  Samuel  Miller,  D.D.,  Professor  in  the  Theological 
Seminary,  Princeton,  New  Jersey.     1  vol.  12mo.,  with  Portrait. 

"  We  iiave  been  much  gratified  at  the  appearance  of  this  work.  It  forms  a  most  valuable  addition 
to  the  Presbj'terian  Biography  of  our  country.  Dr.  Nisbet,  distinguished  alike  by  his  own  personal 
acquirements  in  literature,  and  his  devotion  to  the  cause  of  sound  learning,  was  deserving  of  a  last- 
ing remembrance;  and  yet  few  had  the  opportunity  of  knowing,  much  of  his  true  character  and  ser- 
vices, until  the  appearance  of  this  interesting  memoir.  The  fidelity  and  excellence  with  wliich  the 
work  is  executed,  may  be  concluded  from  the  name  of  the  biographer." — PreshyLeriaii. 

MEMOIR  OF  THE  REV.  HENRY  MARTYN,  Chaplain  to  the  Honourable 
East  India  Company.  By  the  Rev.  John  Sargent,  M.  A.  Fourth  American  from 
the  Tentii  Lond(m  Edition.     1  vol.  12mo. 

"  Most  biographical  works  have  their  brief  day  of  popularity  and  usefulness,  and  then  give  place 
to  others,  which  in  their  turn,  also  gradually  pass  into  disuse  and  Ibrgetfulncss.  Not  so  with  the 
biography  of  Henry  Martyn.  Though  his  life  was  scarcely  protracted  beyond  the  period  of  youth, 
yet  he  lived  much  in  a  little  time,  and  his  name  stands  forth  as  among  the  brightest  stars  of  the 
generation  to  which  he  belongs.  His  wonderful  powers  of  acquiring  knowledge,  united  with  his 
fervent  piety,  and  earnest  zeal,  and  self-sacrificing  spirit,  in  the  cause  of  his  master,  has  given  his 
character  an  interest  which  will  not  be  likely  to  grow  less  with  the  lapse  of  ages." — Eve.  Journal. 

ESSAYS  ON  EPISCOPACY,  AND  THE  APOLOGY  FOR  APOSTOLIC 
ORDER  REVIEWED,  By  the  late  John  M.  Mason,  D.D.  Edited  by  the  Rev. 
Ebenezer  Mason,  1  vol.  12nio. 

"A  most  timely  republication.  In  the  hands  of  an  intellectual  giant  like  Dr.  Mason,  the  mon- 
strous deformities  of  high  church  episcopacy  and  its  pigmy  advocates  were  crushed  ahd  held  up  to 
public  contempt,  apparently  without  effort.  The  sarcasm  with  which  the  assumption  of  exclusive 
Christianity  is  treated,  is  perfectly  withering,  and  yet  it  is  dealt  with  so  much  decorum  that  the 
guilty  sufferer  is  left  no  room  to  complain  of  unfairness  or  aggravation.  The  argument  is  strong, 
and,  we  hesitate  not  to  say,  unanswerable.  Whoever  then  wishes  to  see  the  scantiness  of  ground 
on  which  high  churchism  is  built,  may  satisfy  himself  by  reading  this  book." — Baptist  Advoca.te. 

ESSAYS  ON  THE  CHURCH  OF  GOD.  By  the  late  John  M.  Mason,  D.D. 
Edited  by  the  Rev.  Ebenezer  Mason,  1  vol.  12mo. 

"  This  work  is  the  production  of  one  of  the  most  splendid  minds  which  any  age  can  boast.  We 
doubt  not,  that  it  will  live  through  many  generations,  and  will  convey  to  posterity  one  of  the  most 
luminous  and  scp'ptural  views  of  the  church  of  God,  with  which  the  church  has  ever  been  favoured." 
— Daily  American  Citizen. 

"  They  are  learned  and  lively,  sometimes  severe,  and  always  entertaining,  the  reasoning  cogent 
and  simple,  and  the  style  that  of  the  eloquent  man  whose  name  is  still  held  by  many  in  affectionate 
remembrance." — N.  Y.  Observer. 

THE  INaUIRER  DIRECTED  to  an  Experimental  and  Practical  View  of  the 
Work  of  the  Holy  Spirit.     By  Rev.  Octavius  Winslow.     1  vol.  12mo. 

"  This  is  a  delightful  book  ; — modest  and  unpretending,  but  embued  with  the  spirit  of  the  gospel. 
The  author  commences,  as  he  should  do,  with  a  conclusive  scriptural  proof  of  the  divinity  and  per- 
sonality of  the  Holy  Spirit.  He  then  passes  on  to  '  an  experimental  and  practical  view'  of  the  work 
of  the  Spirit  as  a  quickener.  This  subject  he  presents  in  two  divisions;  first,  the  state  of  the  heart, 
the  influence  of  the  Spirit,  and  the  evidences  of  his  operations,  before  and  in  the  act  of  regeneration ; 
and  second,  the  same  class  of  topics,  in  their  application  to  thp  soul  after  conversion.  The  next 
chapter  is  on  the  indwelling  of  the  Spirit;  the  believer  a  temple  of  the  Holy  Ghost.  The  remaining 
subjects  are: — The  Sanctification  of  the  Spirit,  .showing  the  necessity  and  nature  of  true  holiness, 
— the  sealing  of  the  Spirit, — the  Spirit  the  author  of  prayer, — and  the  Spirit  a  comforter, — the  bro- 
ken heart  bound  up.  The  address  is  affectionate  and  winning,  yet  closely  practical.  It  strongly 
reminds  one  of  the  manner  of  Flavcl  and  Doddridge,  and  others  of  the  old.^n  time.  The  discrimi- 
nations of  character  are  close  and  happy :  and  the  whole  book  evinces  a  deep  knowledge  of  the 
heart,  and  a  familiar,  practical,  and  divinely  illumined  acquaintance  with  the  Scriptures." — BJ?Lical 
Repertory  (^-  Princeton  Revieio. 

THE  LIFE,  WALK  AND  TRIUMPH  OF  FAITH.  By  the  Rev.  W.  Ro- 
maine,  A.M.     12mo.  New  edition,  Muslin. 

"  Many  a  good  old  believer  will  have  his  heart  cheered  and  his  soul  comforted  by  the  republica- 
tion of  this  book. — The  truth  drops  from  his  pen  like  manna.  His  conceptions  are  remarkably  clear, 
and  his  style  simple  and  scriptural.  His  own  hfe  by  faith  enabled  him  to  write  so  well  for  the  edifi- 
cation of  others." — Baptist  Advocate. 

"  Here  are  three  distinct  treatises  on  the  same  general  subject,  to  which  evangelical  Christians  of 
every  denomination,  during  nearly  three-quarters  of  a  centurv,  have  united  in  awarding  the  highest 

(3) 


CARTER'S    PUBLICATIONS. 


praise.  Vhey  indicate  not  only  a  most  intimate  acquaintance  with  the  Bible,  but  a  rare  knowledge 
of  the  workings  of  the  liuman  heart,  and  are  at  once  full  of  instruction,  admonition  and  consolation. 
The  most  advaiiccd  Christian  cannot  fail  to  read  them  with  profit,  and  the  young  Christian  will  find 
them  among  the  safest  guides  and  best  helps  in  the  religious  life,  ivhich  are  to  be  found  any  where 
out  of  the  Bible." — Albany  Daily  Advertiser. 

THE  GRACE  AND  DUTY  OF  BEING  SPIRITUALLY  MINDED,  Declared 
and  Practically  Improved.     By  John  Owen,  D.D.     12nio. 

"The  name  of  Dr.  Owen  is  peculiarly  welcome  at  all  times,  and  especially  on  such  a  theme.  We 
need  do  nothing  more  than  call  the  attention  to  the  title  page.  Those  who  are  familiar  with  (he 
writing.s  of  this  venerable  Father,  know  that  this  is  among  the  richest  of  his  works." — New  York 
Evangelist. 

MOFFATT'S  SOUTHERN  AFRICA.  Missionary  Labours  and  Scenes  in 
Southern  Africa.  By  Robert  Mofl'att,  twenty-three  years  an  Agent  of  the  London 
Missionary  Society  in  that  continent.     1  vol,  12mo. 

"  We  have  read  the  whole  of  this  large  volume  with  undiminished  interest,  and  have  found  it  re- 
plete with  missionary  information,  given  in  an  unpretending,  but  strong  and  clear  style.  The 
wretched  state  of  the  heathen  tribes,  among  whom  the  writer  so  long  laboured  as  a  missionary; 
their  deep  degradation  and  ignorance;  the  trials  of  faith  and  patience,  of  the  missionary  brethren; 
and  after  years  of  a|iparently  useless  labour,  and  when  the  churches  at  home  seemed  ready  to  aban- 
don the  whole  field,  the  displays  of  the  power  of  the  Spirit  of  God,  by  his  blessing  upon  the  labours 
of  his  servants,  are  all  recorded  by  an  eye-witness,  who  bore  the  burden  and  heat  of  the  day,  and 
who  lived  to  rejoice  in  seeing  the  triumphs  of  the  Gospel,  among  the  most  ignorant  and  degraded 
of  the  human  family.  The  narrative  is  enriched  also  with  descriptions  of  African  scenery ;  with  the 
employment,  habits,  and  pursuits  of  the  native  tribes ;  their  dangers  from  lions  and  other  beasts  of 
prey,  and  the  wars  and  massacres  of  the  roving  bands  of  marauders,  in  their  desolating  excursions 
from  place  to  place." — Foreign  Missionary. 

INTERESTING  NARRATIVES  from  the  Sacred  Volume.  Illustrated  and  im- 
proved, by  the  Rev.  Joseph  Belcher. 

CoxTENT.^!. — The  Solemn  Inquiry. — First  Murder. — Deluge. — Servant  Expelled, — Affectionate 
Father  Sacrificing  his  Son. — Affecting  Funeral. — Patriarchal  Wedding. — Dutiful  Son. — Afliction- 
ate  Brother. — Faithful  Steward. — Pious  Prisoner. — Righteous  Governor. — IMistaken  Saint. — Dying 
Patriarch. — Foundling. — Wise  Choice. — Blasphemer  Stoned. — Serpents. — Hypocritical  Prophet. — 
Enemy  Discovered. — Affectionate  Daughter-in-Law. — Happy  Gleaner. 

LIFE  AND  DEATH  OF  REV.  JOSEPH  ALLEINE,  A.B.,  author  of  an  "Alarm 
to  the  Unconverted,"  &c.  Written  by  the  Rev.  Richard  Baxter,  his  widow,  Mrs. 
Theodosia  Alleine,  and  other  persons.  To  which  are  added  his  Christian  Lectures, 
full  of  Spiritual  Instruction,  tending  to  the  promoting  of  the  Power  of  Godliness 
both  in  Persons  and  Families.  With  a  recommendatory  Preface  by  Alexander 
Duff,  D.D.,  one  of  the  Church  of  Scotland's  Missionaries  to  India.     1  vol.  12mo. 

REMAINS  OF  THE  REV.  RICHARD  CECIL,  M.A.  Late  Rector  of  Bisley, 
and  Vicar  of  Chobbam,  Surrey,  and  Minister  of  St.  John's  Chapel,  Bedford  Row, 
London.  To  which  is  prefixed  a  View  of  his  character.  By  Joseph  Pratt,  B.  D. 
F.A.S.    From  the  eleventh  London  Edition,  1  vol.  12ino. 

"We  often  meet  with  men  distinguished  for  certain  characteristics  or  acquirements.  One  has  an 
elegant,  classical  mind,  but  is  destitute  of  original  genius ;  another  with  imposing  abilities,  is  rough 
and  unpolished.  Some  uniting  polish  with  native  superiority  are  destitute  of  the  grace  of  godliness, 
and  others  excelling  in  piety  and  good  works,  unavoidably  offend  a  refined  taste  by  some  vulgarity  of 
thought,  expression,  or  action.  But  in  Richard  Cecil  we  see  a  man  combining  the  rich  soil  of  strong 
native  talent  with  a  refinement  of  cultivation  not  surpassed  by  classic  examj)le ;  while  in  him  the 
elegant  and  profound  scholar,  and  polished  gentleman  are  only  the  subordinate  characters  of  the 
humble  minded,  devoted,  and  enterprising  follower  of  the  lowly  Jesus." — Baptist  Advocate. 

CHRIST  OUR  LAW.  By  Miss  Caroline  Fry.  Author  of  "The  Listener," 
"  Christ  Our  Example,"  &c.     1  vol.  12mo.     Second  edition. 

"  The  book  before  us  consists  of  twelve  chapters,  comprised  within  about  270  pages.  It  exhibits 
Christ  as  our  Law  in  His  Sovereign  Love,  His  Incarnation  and  Substitution,  His  .Justifying  Right- 
eousness, Our  Responsibility  to  Him,  His  Regenerating  Spirit,  In  Saving  Faith,  The  Obedience  of 
Faith,  Repentance  unto  Life,  His  Sanctifying  Grace,  His  Holy  Ordinances,  and  our  Union  and 
Communion  with  Him.  We  are  speaking  of  no  secondary  class  of  publications  when  we  distin- 
guish this  book  as  the  best  of  all  that  Miss  Fry  has  ever  written.  Her  pen  has  unusual  vigour. 
■  Her  thoughts  are  strong,  and  by  no  means  enfeebled  in  the  expression.  Her  theology  is  evangel- 
ical and  profound,  entering  into  the  marrow  of  the  gospel,  and  strengthening  the  believing  reader 
in  the  faith  as  once  delivered  to  the  saints." — Baptist  Advocate. 
(4) 


CArv,Tr;K,'S    PUBLICATIONS. 


CHRISTIAN  CABINET  LIBRARY. 

There  are  now  tweyity-one  volumes  of  this  series,  uniformly  boicnd  in  cloth,  gilt  backs,  18mo. 

TALES  OF  THE  SCOTTISH  COVENANTERS,  containing  Helen  of  the  Glen, 
The  Persecuted  Family,  and  Ralph  Gemmel.     By  Robert  Pollok,  A.  M. 

"  These  several  tales  by  one  of  the  most  gifted  writers  of  his  day,  here  published  together  in  one 
handsome  volume,  are  so  well  known  that  it  cannot  now  be  necessary  either  to  report  their  exis- 
tence or  10  set  forth  their  claims  to  public  favour.  Suffice  it  to  say,  they  relate  to  one  of  the  most 
interesting  periods  of  Scottish  history,  and  record  scenes  to  which  the  spirit  of  humanity,  and  es- 
pecially the  heart  of  a  Scotchman,  can  never  be  insensible.  While  they  are  full  of  instruction  in 
respect  to  the  past,  they  are  eminently  fitted  to  cherish  the  spirit  of  true  piety  and  especially  to 
awaken  our  gratitude  to  that  gracious  Providence  which  has  surrounded  us  with  better  influence 
and  opened  upon  us  brighter  prospects." — Daily  Advertiser. 

OLD  HUMPHREY'S  ADDRESSES.    By  the  author  of  «  Old  Humphrey's  Obser- 
vations."    3d  edition,  ISmo. 
"  They  have  a  style  decidedly  their  own,  quaint,  pithy,  pointed,  sententious,  lively  and  popular ; 

but  their  chief  excellence  is  the  constant  and  successful  effort  of  the  author  to  draw  a  moral  from 

every  thing  he  meets." — Ntw  York  Observer. 

OLD  HUMPHREY'S  OBSERVATIONS.    4th  edition.     1  vol.  18mo. 
THOUGHTS  FOR  THE  THOUGHTFUL.     By  Old  Humphrey.     3d  edition. 

"Here  good  sense  and  good  humor  are  wonderfully  and  most  happily  blended.  The  lessons, 
too,  are  eminently  experimental  and  practical." — C/irislian  Reflector. 

OLD  HUMPHREY'S  WALKS  IN  LONDON,  AND  ITS  NEIGHBOURHOOD. 

Second  Edition. 

"  There  is  no  author  of  his  class  whom  we  greet  more  cordially  than  Old  Humphrey.  He  al- 
ways comes  to  us  with  a  smile  upon  his  countenance,  and  we  love  to  yield  ourselves  to  his  intelli- 
gent and  benignant  guidance.  The  present  work  is  full  of  graphic  description,  which  however  is 
always  made  subservient,  not  merely  to  purposes  of  curiosity,  but  to  the  cultivation  of  a  spirit  of 
benevolence  and  devotion. — Albany  Daily  Advertiser. 

HOMELY  HINTS    TO    SABBATH   SCHOOL    TEACHERS.    By  Old  Hum- 
phrey.    Second  Edition. 

"This  volume  contains  internal  evidence  of  its  paternity.  It  is  the  genuine  offspring  of  Old 
Humphrey.  It  is  replete  with  excellent  thoughts,  with  hints  more  valuable  than  homely,  for 
Sunday  School  Teachers,  and  for  Parents.  We  commend  it  to  their  favor  as  a  work  richly  entitled 
to  an  attentive  perusal.  Those  who  have  read  "Old  Humphrey's  Thoughts"  and  "Observations" 
will  need  no  argument  to  persuade  them  to  receive  these  Homely  Hints." — Christian  Observer. 

LUCILLA,  or  The  Reading  of  the  Bible.    By  Adolphe  Monod.     Second  edition. 

"  We  venture  to  say  that  it  contains  one  of  the  most  acute,  philosophical  and  conclusive  argu- 
ments in  favor  of  tlie  inspiration  of  the  Scriptures,  and  of  the  importance  of  their  universal  circu- 
lation, to  be  found  in  any  language.  Part  of  the  book  is  in  the  form  of  dialogue,  and  part  of  it 
in  the  form  of  epistolary  correspondence ;  and  while  the  argument  is  conducted  on  both  sides  with 
great  ability,  the  skeptic  is  finally  confounded,  not  because  he  appears  as  the  weaker  man,  but  be- 
cause he  has  the  weaker  cause." — AUiany'  Dally  Advertiser. 

MEDITATIONS    AND   ADDRESSES    ON  THE   SUB.TECT    OF  PRAYER. 

By  the  Rev.  Hugh  White,  A.  M.     Fourth  American  from  the  tenth  Dublin  edition. 

"  This  is  a  plain,  sensible,  and  practical  treatise,  comprising  meditations  on  the  importance,  nature, 
subject  and  spirit  of  prayer.  The  author  seems  to  be  impressed  with  the  importance  of  his  theme, 
and  communicates  his  thoughts  as  if  he  wished  them  to  benefit.  We  like  the  spirit,  style,  and 
doctrine  of  the  book,  and  can  therefore  recommend  it,  in  hope  it  may  teach  men  to  pray  without 
ceasing,  and  in  an  acceptable  manner." — Presbyterian. 

THE  BELIEVER  ;  a  series  of  Discourses.   By  the  Rev.  Hugh  White,  A.  M.    From 

the  seventh  Dublin  edition. 

"  There  is  a  peculiar  charm  about  all  the  writings  of  this  excellent  man.  His  piety  is  of  a  glow- 
ing temper,  and  his  vivid  imagination,  chastened  by  deep  devotion,  clothes  his  pages  with  attractive 
interest.  We  read  with  emotion,  as  if  the  author  were  talking  to  us  from  the  fulness  of  a  warm 
heart.  The  volume  before  us,  we  are  more  pleased  with  than  with  any  of  the  previous  works 
from  the  same  pen,  and  we  think  that  all  Christians  will  be  delighted  with  it,  and  that  doubting 
Christians  will  be  greatly  profited  by  reading  it.  To  all  who  love  the  Saviour  we  commend  this 
book." — N.  Y.  Observer. 

(5) 


CARTER'S    PUBLICATIONS. 


THE  FAMILY  OF  BETHANY.  By  L.  Bonnet,  with  an  Introductory  Essay,  by 
Rev.  Hugh  White. 

"This  book  leads  us,  as  with  an  angel's  hand,  through  some  of  the  most  interesting  scenes  in 
the  life  of  the  Saviour  of  the  world.  It  is  full  of  evangelical  truth,  of  glowing  imagery,  of  living, 
breathing  devotion.  In  some  of  its  characteristics,  particularly  in  the  fervour  which  every  where 
peivades  it,  it  bears  the  marks  of  its  French  origin  ;  but  it  is  st)  well  translated,  that  it  would  re- 
quire an  attentive  observer  to  perceive  that  it  had  been  translated  at  all.  We  recommend  it  for  ita 
intellectual,  as  well  as  its  moral  and  spiritual  qualities." — Albany  Argus. 

THE  RETROSPECT,  or  Review  of  Providential  Mercies,  with  Anecdotes  of  Va- 
rious Characters.  By  Aliquis,  formerly  a  Lieutenant  in  the  Royal  Navy,  and  now  a 
Minister  of  the  English  Cliurch.     3d  American  from  the  18th  London  edition. 

'■'  The  great  popularity  of  this  volume  appears  from  the  large  number  of  editions  through  which 
it  has  passed  in  Great  Britain  in  a  short  number  of  years,  having  now  reached  the  17th  edition, 
and  proofs  of  its  usefulness  have  not  been  wanting.  We  can  assure  our  readers  that  there  are  few 
works  of  the  kind  so  deeply  interesting,  or  so  well  adapted  to  religious  edification.  We  cordially 
recommend  it." — Christ.  IidelUgcncer. 

THE  MARTYR  LAMB ;  or  Chri.st  the  Representative  of  his  People  in  all  ages. 
By  F.  W.  Krunimacher,  D.D.,  author  of  "  Elijah  the  Tishbite,"  &c.    4th  edition. 

ELIJAH  THE  TISHBITE.    By  F.  W.  Krummacher. 

"  Our  author  is  characterized  by  a  glowing  and  imaginative  style,  which  seems  to  he  the  expres- 
sion of  a  heart  warmed  by  piety,  and  susceptible  of  the  tenderest  emotions.  He  displays  a  happy 
tact  in  developing,  in  the  most  pleasing  manner,  the  circumstances  of  a  scriptural  incident  or  char- 
acter, and  of  deriving  from  it  practical  lessons." — Presbyterian. 

LECTURES  ON  THE  BOOK  OF  ESTHER.  By  the  Rev.  Thomas  McCrie, 
D.D.,  author  of  "Life  of  John  Knox,"  &c. 

A  TREATISE  ON  PRAYER ;  designed  to  assist  in  the  devout  discharge  of  that 
duty.     By  the  Rev.  Edward  Bickersteth. 

THE  HISTORY  OF  MICHAEL  KEMP,  The  Happy  Farmer's  Lad.  A  Tale  of 
Rustic  Life,  illustrative  of  the  Spiritual  Blessings  and  Temporal  Advantages  of 
Early  Piety.     By  Anne  Woodrooffe.     2d  edition. 

"Thoroughly  and  intensely  have  we  read  this  book,  'because,'  as  Talbot  said  of  Boswell's  Life 
of  Johnson,  '  we  couldn't  help  it.'  We  were  struck  with  the  ingenuous  disposition  and  firm  prin- 
ciples of  Michael,  and  we  wished  to  see  how  they  would  bear  him  through  trying  scenes.  In  other 
Words,  our  feelings  became  so  intently  but  agreeably  absorbed,  that  we  not  only  traced  Michael 
through  a  book  of  250  pages,  but  if  there  had  been  one  or  two  more  volumes  we  fear  that  we 
would  have  perused  them.  So  much  for  the  interest  which  the  story  excites ;  the  other  merits  of 
the  book  are  not  inferior." — Baptist  Advocate. 

COMFORT  IN  AFFLICTION:  A  Series  of  Meditations.  By  the  Rev.  James 
Buchanan,  one  of  the  Ministers  of  the  High  Church,  Edinburgh.  From  the  9th 
Edinburgh  edition. 

"  The  blessed  results  of  affliction  are  treated  with  peculiar  force  of  argument,  and  felicity  of  ex- 
pression— strong  in  scriptural  statements  of  divine  truth,  and  rich  in  scriptural  sources  of  divine 
consolation — in  a  most  valuable  work,  entitled  '  Comfort  in  Affliction,^  by  the  Rev.  James  Buchanan, 
— which  I  would  allcclionately  recommend  to  every  Christian  mourner  who  desires  to  drink  freely 
of  the  refreshing  streams  which  the  Fountain  of  all  Comfort — the  Word  of  God,  supplies  ;  for  it  is 
from  this  sacre(l  source  the  pious  and  talented  author  of  this  excellent  work  derives  '  Comfort  in 
Aflliction,'  which  his  pages  so  eloquently  and  attractively  set  forth. — Rev.  Hugh  W/tite  of  Dublin 

PERSUASIVES  TO  EARLY  PIETY.    By  the  Rev.  R.  G.  Pike. 

THE  RISE  AND  PROGRESS  OF  RELIGION  IN  THE  SOUL ;  illustrated  in 
a  Course  of  Serious  and  Practical  Addresses,  suited  to  persons  of  every  character 
and  circumstance,  with  a  Devout  Meditation  or  Prayer,  subjoined  to  each  chapter. 
By  Philip  Doddridge,  D.D. 

THE  COTTAGE  FIRESIDE,  or  the  Parish  Schoolmaster.    By  the  Rev.  Henry 

Duncan,  D.D. 

"  This  is  a  reprint  of  a  Scotch  work,  by  a  clergyman  of  high  standing,  who  does  not  now  for 
the  first  time  appear  as  an  author.  The  narrative  is  constructed  with  great  beauty,  and  is  designed 
at  once  to  illustrate  and  remedy  some  of  the  principal  evils  connected  with  domestic  education. 
The  work  may  very  properly  occupy  the  attention  both  of  parents  and  children  ;  and  it  will  be  read 
with  pleasure  by  all  who  can  relish  the  simple  and  beautiful  in  thought  and  expression." — Argus. 

THE  LIGHTS  AND  SHADOV^S  OF  SCOTTISH  LIFE,  by  Professor  Wilson. 

(6) 


CARTER'S    PUBLICATIONS. 


LIVE  WHILE  YOU  LIVE.     By  the  Rev.  Thomas  Griffith,  A.M.,  Minister  of  Ram's  Episcopal 

Chapi'l,  Homerton.     18mo. 
THE  CROOK  IN  THE  LOT;  or  a  display  of  the  Sovereignty  and  Wisdom  of  God  in  the  Af- 
flictions of  Men,   and  the  Christian's  deportment  under  them.     By  the  Rev.  Thomas  Boston, 

18mo. 
BICKERSTETH'S  TREATISE  ON  THE  LORD'S  SUPPER.     With  an  Introduction,  Notes, 

and  an  Essay,  by  G.  T.  Bedell,  D.D.     Fifth  edition,  l8mo. 
THE  FARMER'S  DAUGHTER.     A  Tale.     By  Mrs.  Cameron.     18mo, 
THE  COMMUNICANT'S  COMPANION.     By  the  Rev.  Matthew  Henry;  with  an  Introductory 

Essay  by  the  Rev.  John  Brown,  of  Edinburgh.     iBmo. 
RELIGION  AND  ETERNAL  LIFE;  or  Irreligion  and  Eternal  Ruin,  the  only  alternative  for 

mankind.     By  J.  G.  Pike,  author  of  "Persuasives  to  Early  Piety,"  &c. 
THE  LIFE  OF  THE  REV.  JOHN  NEWTON,  rectorof  St.  Mary  Woolnoth,  London.    Written 

by  himself  to  A.D.  17G3,  and  continued  until  his  death  in  1807,  by  the  Rev.  Richard  Cecil.    iSmo. 
BAXTER'S  CALL  TO  THE  UNCONVERTED ;  Now  or  Never,  and  Fifty  Reasons.     With  an 

Introductory  Essay  by  Thomas  Chalmers,  D.D.     18mo. 
TRUE  HAPPINESS,  or  the  Excellence  and  Power  of  Early  Religion.    By  J.  G.  Pike.     18mo. 

3d  edition. 
ANECDOTES  ILLUSTRATIVE  OF  THE  SHORTER  CATECHISM.    By  John  Whitcross. 

181110.     New  edition. 
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18mo.     3d  edition. 
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Jerram,  with  a  short  account  of  the  last  illness  and  death  of  her  brother,  Charles   Stranger 

Jerraiu.     By  the  Rev.  Charles  Jerram,  A.M.     From  the  5th  London  edition.     ISmo. 
THE  JUBILEE  MEMORIAL,  being  the  Sermons,  Meetings,  Presentations,  and  full  account  of 

the  Jubilee  commemorating  the  Rev.  Wm.  Jay's  Fifty  Years'  Ministry  at  Argyle  Chapel,  Bath. 
THE  CHRISTIAN  FATHER  AT  HOME;  or  Manual  of  Parental  Instruction,  in  Two  Parts. 

I.  On  the  Necessity  of  Salvation.   II.  On  the  Way  of  Salvation.   By  W.  C.  Brownlee,  D.D.  l8mo. 
MANUAL  OF  SACRED  INTERPRETATION.     By  Alex.  McClelland,  D.D. 
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Layman.     l8mo. 
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CALVIN  ON  SECRET  PROVIDENCE,  translated  by  the  Rev.  Jas.  Lillie. 
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similes ol"  Biblical  Manuscripts,  2  vols,  imperial  8vo. 

"  Mr.  Carter  has  iissued  an  edition  of  Home's  Introduction,  which  he  ofTcrs  at  the  astonishingly 
low  price  of  ft'3, 50— for  the  two  volumes!  Truly  the  scholar's  iiiillenniuin  has  well  nigh  come. 
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To  commend  Home's  Introduction  to  the  clergy  or  other  students  of  the  sacred  oracles,  would 
be  "  carrying  coals  to  Newcastle."  It  has  long  been  regarded  as  an  indispensable  work  for  a  the- 
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— ^  ■  •  1  •••11 

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occasioned  a  number  of  commentaries,  and  great  diversity  of  opinion.  It  will  gratify  many  that 
so  able  a  writer  and  so  just  a  Theologian  has  given  the  world  an  analysis  of  this  Epistle.  It  is 
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IN  PZISSS. 

ANCIENT  HISTORY,  of  the  Egyptians,  Assyrians,  Persians,  Babylonians,  Medes, 
Carthaginians,  Macedonians,  &c.,  &c.     From  Rollin  and  other  authentic  sources.  ^ 
Published  by  the  London  Religious  Tract  Society.    4  vols.  12mo.  Price  $2.00.     -/ 
(8)  Y 


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